CRITICAL NOTES
Matthew 11:25. Answered and said.—A Hebraism for “spake and said” (Carr). But Dr. Monro Gibson observes: “As we read, first of the doubts of John, then of the thoughtlessness of the multitudes, and then of the impenitence of the favoured cities by the lake, is there not a question in our hearts, becoming more and more urgent as each new discouragement appears: What will He say to this? What can He answer?” (Expositor’s Bible). Prudent.—Understanding (R.V.). The understanding is a born atheist (Jacobi).
Matthew 11:28. Come unto Me, etc.—These words derive their significance from the preceding assertion of our Lord’s unity with the Father. It is only as God that He is able to give rest to the souls of those who are weary with the burden of sin and of the law (Mansel). Labour, etc.—Imagery borrowed from the agriculture of the time and place (D. Thomas).
Matthew 11:30. Easy.—The Greek has a wider range of meaning—good, helpful, kind, profitable (Plumptre).
MAIN HOMILETICS OF THE PARAGRAPH.— Matthew 11:25-30
Invincible meekness.—The “season” here mentioned was one, apparently, of disappointment and gloom. The doubtful faith of the “disciples of John” (Matthew 11:1-6); the general unbelief of that “generation” both in Jesus and John (Matthew 11:15-19); and the especial perverseness of those “cities” for which the Saviour had done the most (Matthew 11:20-24)—had all been present to His mind. What did it all mean? Clearly, to Christ, that God did not intend His mission to have more than a limited scope. In other words, that God did not intend the blindness of those so-called “wise and prudent” who rejected the message of His Son to be removed by its means; but that He rather intended its truths to be “revealed” only to those whom they regarded as “babes” (Matthew 11:25; cf. 1 Corinthians 1:26, etc.). This was the truth which that “season” had begun to make plain. How our Saviour accepted it, in the first instance, and how He acted on it in the second—are what we have now to consider.
I. How our Saviour accepted this truth.—In the first place, with what expressions of meekness! The Saviour’s language is not that of merely reluctant acquiescence. “I submit because I can do nothing else.” Nor yet that of merely dutiful but sorrowful resignation. “I submit because I feel that I ought.” It is the language, rather—the express language—of satisfaction and joy. “I thank Thee—I praise Thee (R.V.)—for what Thou hast done.” In the next place, we may see with what reality of meekness the Saviour accepted these facts. This is evident from the reason given for His expressed satisfaction and praise. Why was this appointment so pleasing to Him? Because He found it to be pleasing to God—pleasing to Him towards whom He stood in the relation of Son. This was the exact reason—this, in fact, the only assigned reason—why it was pleasing to Him. “Even so, Father, for so it seemed good in Thy sight” (Matthew 11:26). To His spirit that was almost more than enough. Lastly, we may see with what depth of meekness this submission is made. Who is this that thus rejoices in being limited thus? He is One so great that the Father Himself has entrusted all into His hands; so great, again, that no one knows Him fully except the Father Himself; so great, once more, that only He, and those whom He pleases to teach, can know the Father Himself (Matthew 11:27). Yet, of all these “crowns”—and all involved in them—He openly divests Himself here. Distinctly claiming them all, He as distinctly accepts them all only in submission to His Father. Thus to be limited is part of His mission. It is, also, to Him, its chiefest privilege. Also, to Him, its crowning joy. No one is greater—no one meeker—than He!
II. How He acted upon it.—With what marked alacrity, in the first place. There is a beautiful abruptness about the beginning of Matthew 11:28. From speaking of His glory and greatness, the Saviour turns suddenly to His duty. Is it so—though being such as He is—that He is sent unto “babes”? Unto “babes,” at once He will go. Unto “babes,” to those that are “weary,” and so in need of His help. Unto “babes,” to those “heavy laden” also, and so confessing their need (cf. Matthew 9:13; Revelation 3:17-18). All such He invites at once to “come” unto Him (Matthew 11:28). With what precision and fulness, in the next place. Come unto Me and you shall have just that which your special condition requires. Are you weary? Here is “rest.” Have you no help in yourselves? Here is all in Me. Trust Me, in short, to do for you just that which you need. Trust Me, also, to do it for you without lacking or doubt. Whatever may be the case with others, I will give it unto you (end of Matthew 11:28). Also see, finally, with what admirable consistency the Saviour acts in this case. Where would He have those who listen to Him find this contentment and “rest”? Where He has found it Himself. He seems to say to such, in short, as on another occasion (John 13:13-15), you “see what I have done.” How I, on my part, have submitted to a “yoke”! How completely and meekly I have done so! How bright has been the result; what seemed most exacting having turned out most full of joy in the end! I counsel you, on your part, to do the same kind of thing. Take this “My yoke” upon you! Learn to do in this as I do. Believe Me your doing so will cause you to be in this as I am. “Rest” indeed shall be yours.
Two principal stages of Christian experience seem portrayed to us here.
1. There is some rest—there is much rest—even in first “coming” to Christ.—In this sense he that has once believed has “entered into his rest” (Hebrews 4:3). In a certain wholesome and most true sense he rests from his “works.” In an equally wholesome, though different sense, he rests from his “sins.” And he rests, especially, and of course, from his harassing fears. It follows, therefore, that merely to have come into the great Sinbearer’s presence, merely to have accepted His offer—to have tasted His mercy—to have committed all to His grace (2 Timothy 1:12)—is the day-break of peace. The sun “has risen” where this is true of the soul (Romans 5:1; Romans 8:1, etc.).
2. On the other hand there is a fuller rest, even a “rest to the soul,” in having done more; in having thereby become conformed to His likeness; and especially in being conformed to it in that respect which is spoken of here. Good it is to have reached the presence of the Saviour at all. Better still, because a sure proof of this, to have reached His image as well. Best of all to have done so in this innermost matter of “will.” “Even Christ pleased not Himself” (Romans 15:3). Be that also our mark! Rest of this kind is rest from “self”—and so, from everything else!
HOMILIES ON THE VERSES
Matthew 11:25-27. Christ’s thanksgiving.—Is it to be a thanksgiving, then, after such a series of disappointments and vexations? Even so. As He has looked to the cities of the plain His voice has been a wail; now that He looks up to His Father wailing ceases, and thanksgiving takes its place. So will it always be to faith which is genuine and deep enough. It is only when we look below and around that we are depressed. When we look up we are strong. “I will lift up mine eyes unto the hills,” etc. (Psalms 121:1-2). Was it the remembrance of this passage at the time of need which suggested the form of His thanksgiving: “I thank Thee, Father, Lord of heaven and earth”? Surely we have heard the living original of that grand apostolic word, “In everything give thanks”; for if “at that season” (R. V.), the Saviour of men found occasion for thanksgiving, we may well believe that at any season, however dark, we may find something to stir our hearts to gratitude; and the very exercise of thanksgiving will bring a deep spiritual joy to set against the bitterest sorrow, even as it was with our Lord, who, as St. Luke informs us, “rejoiced in spirit” as He lifted up His soul in thanks to God that day. What, then, does He find to be thankful for?
I. He discovers a cause for gratitude in the very limitation which occasions His sorest disappointments.—“I thank Thee … because Thou hast hid these things,” etc. There is of course the cheering thought that amid the general unbelief and rejection there are some childlike souls who have welcomed the truth. Some are fain to make this the sole cause of thankfulness, as if He meant to say, “I thank Thee, that though Thou hast hid,” etc. But there is no authority for introducing this little word. The Saviour gives thanks, not merely in spite of this hiding, but because of it. It is true, indeed, that He uses the language of resignation, “Even, so Father,” etc., which makes it evident that the fact that so many of the wise and intelligent rejected His gospel presented a real difficulty to His mind, as it has done to earnest souls in all ages. But while it was, no doubt, enough for Him to feel sure that it was right in the sight of God, we are not without indication in what follows, that His faith not only led to resignation, but enabled Him to see for Himself that it was wisely ordered. For what is the great object of the gospel? Is it not to dethrone self, and enthrone God in the hearts of men? It is clear, then, that if it had in any way appealed to pride and self-sufficiency, it would have defeated its own end. Suppose the revealing of things had been to the wise and prudent as such, what would have been the result? The kingdom of heaven would have become a mere scholarship prize. And, however good a thing scholarship may be, and however important that it be encouraged, this is not the work of the Christ of God. His gospel is for all; so it is addressed not to the great in intellect, which would confine it to the few, but to the lowly in heart, which brings it within reach of all, for the very wisest and greatest in intellect may be, and ought to be, meek and lowly in heart. Indeed, is it not to the meek and lowly heart that even truths of science are disclosed? A man who approaches nature with a preconceived theory, about which his mind is already made up, is sure to miss the mark. In this connection one sees the special appropriateness of the reference to “the Lord of heaven and earth.” The principle is one which is not restricted in its range; it runs all through nature. Still more appropriate is the appeal to the Fatherhood of God. It is not for the Father to be partial to His clever children, and leave the less favoured ones to shift for themselves. So the more one thinks of it, the more in every point of view does it seem good and necessary that these things should not be made known to the “wise and understanding” (R.V.), as such, but should be revealed to “babes,” to those of childlike spirit.
II. The next great thought which comes to the relief of the Saviour in His discouragement is that, while there are barriers in the heart of man, there is no barrier in the heart of God, no limit whatever to the outpouring of Divine love and grace. “All things are delivered unto Me of My Father.” Even at the time when it is borne in upon Him that men will have none of Him, He exults in the thought that He has everything for them. As He thinks over it His heart yearns over the orphaned children of men, and He exults in the thought that He has for them the revelation of the Father’s heart and home, with enough and to spare for all His children (Matthew 11:27). Then follows such an outpouring of heart as there never has been before (Matthew 11:28-30).—J. M. Gibson, D.D.
The Johannine character of this passage.—The passage seems to me just one solitary flower testifying to the presence in the Gospels of St. Matthew and St. Luke of the same root of thought and feeling, which everywhere blossoms in that of St. John. It looks as if it had crept out of the fourth Gospel into the first and third, and seems a true sign, though no proof, that however much the fourth be unlike the other Gospels, they have all the same origin.—Geo. Macdonald, LL.D.
Matthew 11:28-30. Christ’s universal invitation.—
I. The twofold designation of the persons invited.—They are such as “labour and are heavy laden.” These two expressions cover the active and the passive sides of our need. The former refers to work which, by reason of excess in amount, or distastefulness in kind, has become wearisome toil. The latter points not so much to the burden of duties or tasks as to the heavy and painful experiences which we all, sooner or later, have to carry—the burdens of sorrow and care. Both have a deeper significance when viewed in relation to God’s law of righteousness. There are painful and futile efforts to keep the law, which weary the doers; and there is the sore burden of failure, guilt, and habit, which bows down men’s backs always, whether they know it or no.
II. The twofold invitation.—“Come unto Me” and “Take My yoke upon you.” The former is faith; the latter, practical obedience. The former is the call to all the weary; the latter is the further call, which they only who have come will obey. The whole sum of practical obedience is further set forth as “learning of Him.” The imitation of Jesus is the one commandment of Christian morals; but it should never be forgotten that such imitation is only possible when His Spirit dwells in us and makes us like Him. There may be as much weariness and bondage in imitating Christ without His life in us, as in any other form of trying to work out our own righteousness.
III. The twofold rest.—Perhaps the variation in the form of the promise in the two clauses is intended to carry a great lesson. “I will give you rest,” seems more appropriate to describe the rest consequent on our first coming to Christ, which is simply and exclusively a direct bestowment, and “ye shall find rest” more fitted to describe a repose which is none the less His gift, though it is dependent on our practical obedience, in a way in which the former is not. There is an initial rest, the rest of faith, of pardon, of a quieted conscience, of filial communion with God; a rest involved in the very act of trust, as of a child sleeping secure on its mother’s breast. But there is a further rest in bearing Christ’s yoke. Obedience delivers us from the unrest of self-will. To obey an authority which we love is repose. It brings rest from the tyranny of passion, from the weight of too much liberty, from conflicting desires. There is rest in Christ-likeness. He is meek and lowly; and they who wear His image find in meekness tranquillity, and some quieting from His deep calm hushes their spirits. Such rest is like God’s rest, full of energy. His yoke is easy, and His commandments are not grievous, not because He lowers the standard of duty, but because He alters the motives which enjoin it, and gives the power to do them. Christ’s yoke is padded with love, and His burden is light, because, as St. Bernard says, it carries the man who carries it.—A. Maclaren, D.D.
Matthew 11:28. Christ’s call to the weary.—This verse is frequently misquoted, as if “weary and heavy-laden.” This only brings out half its truth. The call would then be only to one side of human weariness, whereas it is to both—to the labouring as well as to the heavy-laden, to the active as well as the passive side of human weariness, to those weary in doing as well as those weary in bearing.
I. To the weary in active life.—“Come unto Me all ye that labour.”
1. To the weary worker.—We are too fond of spiritualising Christ’s words. He addresses the literal labourer and offers real rest.
(1) To the individual. The weary workman; tired business man. He gives body-rest, nerve-rest, mind-rest, because He gives spirit-rest.
(2) To the class. In the degree in which the community comes to Christ it finds rest both in and from labour. The spirit of Christ in human society allays the fever and fret.
2. To the weary worshipper.—
(1) Weary in religious observances. Some from custom. Need to come to Christ as well as to church; then there is rest and refreshment in worship. Others come as a duty. “Come to Me,” not to forms and ceremonies (Matthew 23:4). Religion an inward thing; love and devotion to a Person. No rest in mere ritualism.
(2) Weary in self-reformation. In struggle with evil tendencies or bad habits. Defeated and disappointed. Christ gives double rest—rest of pardon and rest of power.
3. To the weary worldling.—The sated pleasure-seeker or society-monger, who cries with the wisest and weariest of worldlings, “Vanity of vanities.”
II. To the weary in passive life.—“Come unto Me all ye that—are heavy-laden.” There is the weariness of still life as well as that of active life.
1. To those with a physical burden.—
(1) The aged. These have borne the burden and heat of the day, and feel the weight of years. Rest in faith, in contemplation.
(2) The feeble. Christ will give the rest of resignation and of quiet service.
(3) The suffering (see Matthew 11:5). Rest to soul and ease to body. The spirit of Christ is in social, sanitary, and medical science for the mitigation and abolition of suffering. To the incurable He cries, “Come unto Me,” in heaven—where the weary are at rest.
2. To those with a mental burden.—
(1) The careworn. Christ cures carking care, gives rest from worry. “Your Heavenly Father knoweth,” etc.
(2) The sorrowful. He comforts.
(3) The doubting. To weary doubters. “Come unto Me.” “If any man will do His will,” etc. Come to a loving divine Person, not to creeds and arguments!
3. To those with a spiritual burden.—They need deliverance from the guilt and power of sin.
Conclusion:
(1) The call is wide as human misery, yet limited to the weary. If you are not yet tired of the world, of self and sin, it is not for you. You will not listen.
(2) But listen, ye weary! He who calls knows the weariness of doing and bearing. He was the weariest that ever walked the earth. He bore the burden of a world’s sin.—S. E. Keeble.
Christ our rest.—“I will rest you.” This is the literal translation, which means more than “give you rest.” It is not as if rest were a blessing He could bestow as a friend would make a present which might be retained after the giver had gone. Rest is not so much what He gives to us as what He is to us; and so He says, not “I will give you rest,” but, “I will rest you” (i.e. “I will be your rest).—J. M. Gibson, D.D.
“I.”—In “Uncle Tom’s Cabin” there is a picture drawn of a slave, weary and worn with toiling in the sultry sun. One quotes the words “Come unto Me all ye,” etc. “Them’s good words,” is the response, “but who says ’em?” Obviously all depends on that.
Matthew 11:29. The lowly Teacher.—When Jesus sought disciples He professed Himself meek and lowly in heart. What was the attraction of this claim?
1. It was a promise to be kind and patient with slow learners.—In His school the lessons are often hard; the Teacher never is. We cannot learn from the brilliant. They dazzle us; they do not instruct us. We cannot learn from the austere; terror paralyses our slow faculty, and we lose heart to go on. But we may learn from One who, however far above us, is lowly of heart, who, however slow He finds us, never loses patience, but remains meek.
2. It was the claim of a Teacher who was also a Learner.—No human teacher is great if he is not learning. Over the teaching of Jesus our Lord, to whom all things were delivered of the Father, no cloud of error can rest. But in the days of His flesh He was a Learner. Though He were a Son, He learned obedience by the things that He suffered, and all His schooling is in His memory still.
3. It was proof that He loved the slow, dull scholars.—“Love never boasteth of herself.” Is it so? Then how did He say: “I am meek and lowly of heart”? Should He not have left another to praise Him? Nay, He never was so meek and lowly as when. He professed Himself such. Love opens her mouth and speaks the truth when she is claiming the place where she can render fittest service.—W. R. Nicoll, LL.D.
The yoke of Christ.—Have you ever noticed where this direction comes? It comes after the invitation, “Come unto Me.” It comes after the promise, “I will give you rest.” Christ’s yoke is:—
I. His will.—Salvation may be looked upon as a series of acceptances. We accept His pardon, His righteousness, His rest. We accept also His will. Our study now is, not what we shall choose, but, what is it that He has chosen for me?
II. His rule.—Liberty in Christ does not mean freedom from control; that would be lawlessness. Christ sets us free by translating us out of the reign of sin into the reign of grace. The best way to be free from sin’s dominion is to be well under Christ’s control.
III. His discipline.—We are under His correction and instruction as well as His protection. We are in His school. To take Christ’s yoke is a voluntary act and means submission and obedience.—Evan H. Hopkins, M.A.
A teacher should be meek.—The story is told of one of our most gifted poets, that when a little lad of six he was sent to what was called a “charity” school. Sensitive and timid, frightened at the master’s look and voice, and at the cane, without which nothing was done in those days, he could only tremble over his lesson, and blunder tearfully instead of saying it, going back beaten and bewildered to try again. Little wonder that he came to think himself as stupid as the master said he was, and despaired of ever knowing anything. At last the master’s patience was exhausted, the scoldings and the canings were alike in vain. Seizing the little fellow angrily, he thrust him out of the school, and sent him home as too dull to learn anything. The frightened child hid himself in his mother’s arms, and sobbed out all his grief. Then she sat beside him and patiently taught him his letters, and bore with a hundred failures, and praised his occasional success, and so led him on until he was a scholar almost before he knew it.—M. G. Pearse.
Matthew 11:30. Christ’s yoke and burden.—The yoke of Christ is easy, and His burden light:—
I. Because we bear it with the approbation of conscience.—The yoke which is borne by a good conscience is always light; the burden which does not consist of sin is never heavy.
II. Because it is borne in love.—Love lightens labour, lessens adversity, sweetens care, and is unconscious of a yoke which otherwise would be heavy. When we are murmuring within ourselves at the cost of our Christianity, it is because we have not yet realised the value of Christ.
III. Because it is borne with the help of the Spirit of God.
IV. Because His burden becomes lighter the longer it is borne.—That which required effort at first is at length done with ease and enjoyment. Nobody will believe that until he has experienced it. But every Christian knows that it is true.
V. Because we are sustained under it by a good hope.—Heaven and endless happiness are before us, and the assurance that they are reserved for us, while we are kept for them, steadies us beneath a weight which else might bear us down.—W. M. Taylor, D.D.
Christ’s burden light.—Somewhere in Schiller’s poems a beautiful story is told illustrative of what I wish to tell you The story says that when God made the birds He made them with gorgeous plumage and sweet voices, but without wings. They knew not how to soar but how to sing, and the story runs that God laid wings on the ground and said, “Take these burdens and bear them.” They took them up on their backs, and struggled along with them, folding them over their hearts. Presently the wings grew fast to their breasts, and spread themselves out, and then they found that what they had thought were burdens were changed to pinions. So there are many things which God imposes upon us which seem too heavy for us to bear, but if in the name of Jesus, we take them up, we shall find they grow fast to us and become pinions.—A. T. Pierson, D.D.