Matthew 11:29

Mat_11:29

Take My yoke upon you and learn of Me.

The school of Christ

I. There must be docility, obedience, willingness to learn of that Teacher.

II. The school is in the recesses of the soul-it is everywhere.

III. Branches of instruction.

1. Humility.

2. Patience.

3. Fortitude.

4. Love. (H. W. Beecher.)

Christen effective Teacher

I. Christs fitness to be mans Teacher.

1. He understands mans nature.

2. He understands all those things which man has need to know.

3. He understands perfectly the art of imparting knowledge.

II. The methods by which He teaches man.

1. By His words, works, character, as made known in the Bible.

2. By the truths He now imparts to the human heart through the Holy Spirit.

III. The effect of Christs teachings-Rest.

1. This instruction leads to the pardon of sin.

2. To the assurance that we are reconciled to God.

3. To the removal of all fear of evil.

Observe-

1. The evidence that we are learning of Christ is that we are becoming like Him.

2. All should submit to be taught by Christ. (American Homiletic Review.)

Unspoken teaching

We are taught, and we teach, by something about us that never goes into language at all. (Bishop Huntingdon.)

The advantages of humility

I. Whence we are directed to learn it. We are to learn it from Christ, because it is a grace so peculiarly Christian, that no other institution will furnish us with it. All ancient schemes of morality are chargeable with this defect. They are advanced rather as arguments for men of learning to dispute than as directions of life to be reduced to practice; humility left out of them. And though some have declaimed with great zeal on the contempt of glory, yet we find these men to have declined the applause with greater vanity than others pursued it. The Jews were rendered proud by their privileges. Christianity first taught the true doctrine of humility; Christ its pattern. His circumstances, disciples, are all of lowly character.

II. Recommend from the encouragement here given, that it will bring rest to our souls. Tranquillity of mind is the spring of our present felicity; without it all acquisitions are insipid. When we remember the miseries which arise from resentment of real or fancied injuries, humility recommends itself to us as a support and protection. The humble will keep, without inconsistency, within the bounds of justice and sobriety, neither impatient in prospect nor fretted in the event. Before honour is humility. Humility softens the terrors of death. If we are His disciples, let the humility of the Master correct the pride of His servants. How much our own happiness depends on this disposition. (J. Rogers, D. D.)

Our Saviours humility

I. Humility towards God the Father was exhibited in several ways. In not exceeding the bounds of His commission; in obedience and forbearance; He did not employ His illuminating Spirit in the task of refuting error. Humble in the manifestation of His power. How has His humility been imitated by us? True we have no supernatural gifts to exert with humility; but those we have do we so use?

II. Humility is exhibited in His intercourse with mankind. Look at the choice He made of disciples. He told the centurion he would go to his house. Let us not suppose that His humility was allied to weakness or timidity. It was a humility manfully arrayed against vice and pride. It did not stoop nor waver. It did not flatter. It was associated with courage. We need this humility, just estimate of self; only to respect what is true and good, not mere outward show. (F. W. P. Greenwood, D. D.)

The meek and lowly

One:-

I. The first quality which jesus claims.

1. Meek as opposed to ferocity of spirit manifested by the zealots and bigots.

2. There is a sternness which cannot be condemned.

3. It is meek in heart.

II. Lowliness of heart.

1. He is willing to receive the poorest sinner.

2. This lowliness leads Him to receive the most ignorant. (C. H. Spurgeon.)

I. It is something for the Christian to enjoy-Rest.

1. Rest from legal servitude.

2. From wrathful apprehensions.

3. From carnal pursuits.

4. From earthly anxiety.

5. From terrific forebodings.

II. Something to bear-Yoke.

1. Subjection to the mind of Christ (Php_2:5).

2. Resignation to the will of Christ.

Why called a yoke?

1. Because it opposes our corrupt nature.

2. Because it opposes the maxims of the world.

3. Because it is repugnant to the schemes of men.

III. Something which the Christian is to be taught-Learn of Me.

1. Meekness.

2. Humility.

Christ teaches:

1. By His Spirit.

2. By His Word.

3. By His example. (The Pulpit.)

The three exchanges

I. The exchange of yokes.

II. The exchange of burdens.

III. The exchange of teaching. (H. Bonar.)

The yoke of Christ

Our Lord speaks of His service as a yoke or burden, because it is so esteemed by all who know Him not.

I. What is meant by the yoke of Christ? It includes-

(1) the yoke of His profession;

(2) The yoke of His precepts;

(3) The yoke of His dispensations.

II. The appointed means by which sinners are enabled to bear this threefold yoke-Learn of Me.

1. Are you terrified with the difficulties attending your profession? Learn of Jesus (Heb_12:3).

2. Do you find it hard to walk stedfastly in His precepts? Learn of Jesus (Rom_15:3).

3. Are you tempted to repine at the dispensations of Divine Providence? Take Jesus for your pattern (Joh_18:11).

III. The happy effect of bearing this yoke. Rest, to the soul. This affords the best and most unshaken evidence that He has begun a good work of grace in our hearts. (John Newton.)

The double yoke

If the yoke for oxen is meant, it was a yoke for two: it passed across the shoulders of two animals, and they bore the yoke together, and so the yoke was easier and lighter for each. Jesus is bearing a yoke. His is a yoke for two. He would have us take the vacant place beside Him, and share with Him.

I. Christs yoke.

1. His Fathers will.

2. The work given Him to do.

3. All involved in His Sonship.

4. Seeking and saving the lost.

5. Redemption of the world from sin.

6. Winning the worlds heart for God.

II. Christs yoke shared by us. Illustrate how Paul shared it. We may share in

(1) the active work;

(2) the spirit of the work;

(3) the joy and reward of the work.

Conclusion:-There is no forced bearing of yokes with Christ, we must choose to come under it with Christ, (R. Tuck.)

Rest in submission

The text suggests a figure. Two oxen are yoked together at the plough. But they toil unwillingly. They fret and chafe themselves. They strive to force themselves free of the galling yoke. They are weary, oppressed with their slavery. Would it not be rest for those oxen if they would cheerfully submit; simply accept the toil before them; encourage their spirit quietly and bravely to suffer, and bear, and do; fret no more at the yoke, but take it, bear it, and in bearing it discover how light and easy and restful the very yoke can become? (R. Tuck.)

Humility

The great business of man is the regulation of his spirit. Rest is only found in ourselves in a meek and lowly disposition of heart.

I. Much of trouble comes from dispositions opposite to humility.

II. Humility is the best security against heart-aches.

III. Christian humility is opposed to that spiritual pride which is the worst of all prides. (Sterne.)

Mans unrest

There are three causes in men producing unrest:

I. Suspicion of God.

II. Inward discord.

III. Dissatisfaction with outward circumstances. For all these meekness is the cure. (F. W. Robertson.)

The yoke lined

The yoke of Christ will be more easy than we think of, especially when it is lined with grace. (T. Manton.)

We well remember an old man who carried pails with a yoke, and as he was infirm, and tender about the shoulders, his yoke was padded, and covered with white flannel where it touched him. But what a lining is love! A cross of iron, lined with love, would never gall the neck, much less will Christs wooden cross. Lined with Christs love to us! Covered with our love to Him! Truly the yoke is easy, and the burden is light. Whenever the shoulder becomes sore let us look to the lining. Keep the lining right, and the yoke will be no more a burden to us than wings are to a bird, or her wedding-ring is to a bride. O love divine, line my whole life, my cares, my griefs, my pains; and what more can I ask? (C. H. Spurgeon.)

Hard beginnings

Some beginners are discouraged in their first attempts at a godly life, and so give over through despondency, They should remember that the bullock is most unruly at the first yoking, and that the fire at first kindling casts forth most smoke. (T. Manton.)

Imitating Christ the highest art

In the great galleries of art that are the glory of London, Paris, Munich, Dresden, and Rome you may see the artists of the future. Young men toil there day after day, patiently copying the masterpieces of the painters who are world-renowned, learning thus to become painters themselves. Every line, every colour, every gradation of light and shade they put forth their utmost skill to imitate. They are not content that their picture should be something like the original; their ambition is to make their copy so exact that none but an experienced eye shall be able to tell which is the original and which is the copy. To-day, my friend, place yourself before the Lord Jesus; look on His character, so majestic in its righteousness, so tender and attractive in its love, and resolve to become like Him. Let not your ambition be lower than that with which the young artist sits down before some masterpiece of Raphael or Rubens, nor the patience with which you strive to accomplish it less. (R. A. Bertram.)

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

Mat 11:29-30. Take my yoke upon you — Believe in and obey me: hearken to me as a teacher, rely on me as a Saviour, and be subject to me as a governor. And learn of me — Μαθετε απ’ εμου, Be my disciples; be taught by me, namely, all things pertaining to your acceptance with God, your duty, and your happiness: for I am meek and lowly in heart — Meek toward all men, lowly toward God. As an instructer, I will show myself to be most mild, gentle, and forbearing; kind and condescending toward all my disciples, directing them with tenderness, patience, and lenity, in the way to pardon, life, and salvation, not imposing on them any unnecessary burdens: and, as an example, recommending by my practice both meekness and humility; meekness by bearing all kinds of injuries, and humility by condescending to do the meanest good offices to the meanest of mankind. Learn, then, of me to be meek and humble, both in disposition and behaviour; and ye shall find rest to your souls — That composure, tranquillity, and satisfaction which nothing but humility and meekness, with an entire subjection to me, can give. The original words may be properly rendered, Ye shall find refreshment to your souls, such as you would in vain seek elsewhere; refreshment, arising from clear manifestations of the divine favour, consoling influences of his Spirit, lively hopes of his glory, and sensible communion with him. For my yoke is easy — Gr. χρηστος, gracious, sweet, benign, agreeable; and my burden light — Or, pleasant, as

ελαφρον also signifies. Such it is to those in whose hearts the love of God prevails over the love of the world and sin. To them, the commandments of God are not grievous, but delightful. They love his law, and their pleasure is in it all the day long.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

11:29-30 A yoke, which forms a harness between two animals, is a metaphor for the demands of discipleship. In contrast to the “yoke” of the religious leaders, Jesus’ yoke is easy and light, not because it is less demanding (see 7:13-14), but because the power of the Messiah (by the Holy Spirit) makes it possible (see Acts 15:10; 1 Jn 5:3). The religious demands of Israel’s spiritual leaders (Matt 23:4; Acts 15:10) included 613 Old Testament commands and their expansion through tradition. Jesus urged those who were suffering from the burdens of the Pharisees’ stipulations to come to him (Matt 11:28) in order to find the salvation their hearts desired. It is a call to salvation involving a life of obedience to Jesus’ new teachings. People are invited to enter a relationship with a humble and gentle teacher.

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Mat 11:29. Ἄρατε, take ye) To take the yoke of Christ upon us, is to give oneself up wholly to His discipline.—ὅτι, κ.τ.λ., because, etc.) Hence it appears why we should willingly learn from Jesus. Our meekness and lowliness are consequent upon our so doing.—πρᾶός εἰμι καὶ ταπεινὸς, κ.τ.λ., I am meek and lowly, etc.) Although His language is fearful in Mat 11:20; Mat 11:24. Meekness produces easiness of yoke; lowliness of heart, lightness of burden. The Pharisees were austere and proud. Condescension (Demissio) is a much to be admired virtue of God, which is described as fully as possible, although it is not named in Scripture, by one word; whose likeness, humility, is found in the saints; whose opposite, pride, in Satan and the wicked. For it is condescension, that that highest Majesty should have deigned at all to make creatures, and especially men, however contemptible, however mean, and to look on them without disdain, and to unite them to Itself. And the Son of God in a most conspicuous manner manifested His humility in our flesh.—See Psa 34:7; Psa 113:6; Luk 1:48; Luk 1:52-53; Luk 12:37; Luk 22:27; Joh 12:26; Joh 13:14; Php 2:8; Heb 11:16.—τῇ καρδίᾳ, in heart) Lowly does not by itself express a quality of the heart, which meek does; therefore in heart refers rather to lowly than to meek. The word καρδίᾳ completes the expression: see Rom 2:5.—καὶ, and) καὶ is introduced as in κἀγὼ, and I, in Mat 11:28. Thus the LXX. in Jer 6:16, καὶ εὑρήσετε ἀγνισμὸν ταῖς ψυχαῖς ὑμῶν and ye shall find purification[547] for your souls. Rest flows from the heart of Christ into our souls; see Mat 11:29.—εὑρήσετε ἀνάπαυσιν, ye shall find rest) as yet unknown to you, but sought for and desired.

[547] In E. V. it is, “And ye shall find rest unto your souls.”—(I. B.)

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

Mat_11:29-30. To regard ζυγός (Olshausen, Calvin) as referring to the cross, is at variance with the context. Jesus has in view His guidance and discipline, to which they are to subject themselves through faith in Him. Comp. Sir_51:26, and the very common Rabbinical use of עול in Schoettgen, p. 115 ff.

ὅτι] not that, but because; motive for μάθετε ἀπʼ ἐμοῦ (i.e. learn in me, learn from me; Buttmann, neut. Gr. p. 279 [E. T. 324]), with which words Jesus presents Himself as their moral example, in contrast to the character of the teachers of the law and the Pharisees, who, if they affected to be meek and humble, were, as a rule, not so at heart (τῇ καρδ. belongs to both words), but only in appearance, while in reality they were tyrannical and proud. Comp. 2Co_10:1.

κ. εὑρήσετε, κ.τ.λ.] Jer_6:16.

χρηστός] may mean good and wholesome (comp. παίδευσις χρηστή, Plat. Rep. p. 424 A), or suave (Vulg.), gentle and agreeable. The latter suits the figure and the parallelism.

τὸ φορτίον μου] the burden which I impose (comp. on Gal_6:5).

ἐλαφρόν] for it is the discipline and duty of love, through which faith manifests its practical results, 1Jn_5:3. Omnia levia sunt caritati (Augustine), notwithstanding the strait gate and the narrow way, and the cross that is to be borne.

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

Mat 11:29 . ζυγόν : current phrase to express the relation of a disciple to a master. The Rabbis spoke of the “yoke of the law”. Jesus uses their phrases while drawing men away from their influence. μάθετε ἀπʼ ἐμοῦ : not merely learn from my example (Buttmann, Gram. , p. 324: on , that is, from the case of), but, more comprehensively, get your learning from me; take me as your Master in religion. The thing to be learned is not merely a moral lesson, humility, but the whole truth about God and righteousness. But the mood of Master and scholar must correspond, He meek as they have become by sorrowful experience. Hence ὅτι πραΰς … τῇ καρδίᾳ : not that , hut for I am, etc. What connection is there between this spirit and knowledge of God? This: a proud man cannot know God. God knoweth the proud afar off (Psa 138:6 ), and they know God afar off. God giveth the grace of intimate knowledge of Himself to the lowly. ἀνάπαυσιν : rest , such as comes through finding the true God, or through satisfaction of desire, of the hunger of the soul.

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

Take my yoke upon you--the yoke of subjection to Jesus.

and learn of me; for I am meek and lowly in heart: and ye shall find rest unto your souls--As Christ's willingness to empty Himself to the uttermost of His Father's requirements was the spring of ineffable repose to His own Spirit, so in the same track does He invite all to follow Him, with the assurance of the same experience.

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 29. Take my yoke upon you] Strange paradox! that a man already weary and overloaded must take a new weight upon him, in order to be eased and find rest! But this advice is similar to that saying, Ps 55:22. Cast thy burden upon the Lord, and he will sustain thee; i.e. trust thy soul and concerns to him, and he will carry both thyself and thy load.

I am meek and lowly in heart] Wherever pride and anger dwell, there is nothing but mental labour and agony; but, where the meekness and humility of Christ dwell, all is smooth, even, peaceable, and quiet; for the work of righteousness is peace, and the effect of righteousness, quietness and assurance for ever. Isa 32:17.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

(29) Take my yoke upon you.—As the teaching of the Pharisees was a yoke too grievous to be borne, so the yoke of Christ is His teaching, His rule of life, and so is explained by the “learn of Me” that follows. (Comp. Sir_51:26.)

I am meek and lowly in heart.—The stress lies upon the last words. Others might be lowly with the lowliness which is ambition’s ladder, but pride and self-assertion were reigning in their hearts. The Christ, in His infinite sympathy with men of all classes and conditions, could boldly incur the risk of seeming to boast of His humility, in order that He might win men to come and prove by experience that He was able and willing to give them rest, to hear the tale of their sorrows, and to turn from none with scorn.

Ye shall find rest unto your souls.—Here, as often elsewhere in our Lord’s teaching, we have a direct quotation from Jeremiah (Jer_6:16).

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

29. learn of me] i. e. “become my disciples;” an idea also conveyed by the word “yoke,” which was used commonly among the Jews for the yoke of instruction. Stier quotes from the Mishna, “Take upon you the yoke of the holy kingdom.” Men of Belial=“Men without the yoke,” “the uninstructed.”

for (or, because) I am meek and lowly in heart] The character of Jesus described by Himself; cp. 2Co_10:1, “the meekness and gentleness of Christ.” It is this character that brings rest to the soul, and therefore gives us a reason why men should become His disciples.

rest unto your souls] Cp. Jer_6:16, “Thus saith the Lord, Stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein, and ye shall find rest for your souls. But they said, We will not walk therein.”

unto your souls] Not relief from external bodily toil.

my burden is light] Contrast with this the burden of the Pharisees, ch. Mat_23:4, “heavy burdens and grievous to be borne.”

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

For my yoke is easy, and my burden is light. Christ calls a profession of faith in him, and subjection to his ordinances, a yoke, in allusion to the law of Moses, and in distinction from it; and a "burden", with respect to the very heavy ones the Scribes and Pharisees laid upon the shoulders of the people, obliging them to a strict observance of them; though of a different nature from either of them; "for his commandments are not grievous", hard and heavy to be borne, as their's were, but "easy and light": not that they are so to unregenerate men, or are easily performed by the strength of nature, and power of men's free will: but they are good and amiable, and lovely in their own nature, and are cheerfully complied with, and abundance of spiritual pleasure and delight is enjoyed in them by believers, when they have the presence of God, the assistance of his Spirit, and the discoveries of his love. Moreover, the commands of Christ, and the ordinances of the Gospel, are so in comparison of the law of Moses; which required perfect obedience, but gave no strength to perform, and threatened with condemnation and death, in case of the least failure; and of the numerous, and some very severe rites and usages of the ceremonial law; and of the bulky and heavy traditions of the elders, and ordinances of men.

Next: Matthew Chapter 12

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

29 Take my yoke upon you, and learn of me; for I am meek and lowly in heart: and ye shall find rest unto your souls.

Ver. 29. Take my yoke upon you] q.d. Though freed by me from the damning and domineering power of sin, you must not think to live as you wish. In the greatest freedom is the least licence. {a} To argue from mercy to liberty is the devil’s logic: from mercy to duty is the right reasoning, as Rom 12:1. Christians must not be yokeless, aweless, masterless, Belialists, that wander at will as wild asses, or canes, αδεσποτοι, but they must yield the obedience of faith, and be adding to their faith virtue, and to virtue knowledge, &c., linking the graces hand in hand as in a dance (so the word signifies, επιχορηγησατε), 2Pe 1:5; 2Pe 1:11, so shall they have an entrance ministered unto them further and further into Christ’s glorious kingdom.

And learn of me] The Arch-prophet, the Counsellor, that excellent speaker, as he is called in Dan 8:13, that came out of the Father’s bosom, and hath his Father’s will at his fingers’ ends. Besides what he taught us by himself and his servants, he hath written for us those excellent things of his law, those lively oracles. He hath also left us, as here, his own practice for a pattern of the rule, and for a complete copy (as St Peter calleth it, υπογραμμον, 1Pe 2:21), to write after. Pindarus saith of Hiero Syracusanus, that he had cropped off the tops of all virtues; {b} Melancthon, of Frederick the elector of Saxony, that he had picked out the flower of all noble abilities and endowments, {c} The same author proposeth George, Prince of Anhalt, for an example of unparalleled piety, worthy of all men’s imitation. Machiavel sets forth Caesar Borgia (a far worse man) as the only pattern for a prince to express. St Jerome, having read the religious life and death of Hilarion, folding up the book said, Well, Hilarion shall be the champion whom I will imitate, How much rather should we say so of Christ: every one of whose actions, whether moral or mediatory, were for our imitation. In his moral actions we should learn of him by doing as he did, 1Pe 2:23. In his mediatory, by translating that he did to our spiritual life, as to die to sin, live to righteousness, &c.

For I am meek and lowly in heart] Lo, here is a piece of Christ’s yoke, which he therefore so calleth, because as the yoke maketh the heifer hang down her head and frame to hard labour, so doth humility (the mother of meekness) work in our hearts, Hos 10:11. {d} Ephraim was a heifer used to dance and delight in soft straw, and could not abide to plough: but the Lord will make him (and all his) both bear and draw, and that from their youth up, Lam 3:1-66. And whereas meekness and lowly mindedness go coupled here together, we must know that they are virtutes collectaneae, as Bernard calleth them, a pair of twin sisters, never asunder. Remember, saith Mr Tyndale to Mr Frith, that as lowliness of mind shall make you high with God, even so meekness of words shall make you sink into the hearts of men.

And ye shall find rest unto your souls] These Christian virtues have virtutem pacativam, they lodge a sweet calm in the heart, freeing it from perturbations and distempers. A humble man saith, Who am I but I may be despised, abused, injured? And that which will break a passionate man’s heart, will not break a meek man’s sleep. {e}

{a} In maxima libertate minima licentia. Salvian

{b} δρεπων κορυφας αρετων απο πασων.

{c} Freder. selegit florem ex omnibus virtatibus. Scultet. Annal.

{d} ταπεινος quasi εδαφεινος, ab εδαφος, terra. Humilitas, ab humo.

{e} Socrates cum in comoedia taxaretur ridebat: Polyagrus vero seipsum strangulabat. Aelian. 5.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Take my yoke - This is a figure taken from the use of oxen, and hence signifying to labor for one, or in the service of anyone. The “yoke” is used in the Bible as an emblem:

(1)Of bondage or slavery, Lev 26:13; Deu 28:38.

(2)Of afflictions or crosses, Lam 3:27.

(3)Of the punishment of sin, Lam 1:14,

(4)Of the commandments of God.

(5)Of legal ceremonies, Act 15:10; Gal 5:1.

It refers here to the religion of the Redeemer; and the idea is, that they should embrace his system of religion and obey him. All virtue and all religion imply “restraint” - the restraint of our bad passions and inclinations - and subjection to laws; and the Saviour here means to say that the restraints and laws of his religion are mild, and gentle, and easy. Let anyone compare them with the burdensome and expensive ceremonies of the Jews (see Act 15:10), or with the religious rites of the pagan everywhere, or with the requirements of the Popish system, and he will see how true it is that Jesus’ yoke is easy. And let his laws and requirements be compared with the laws which sin imposes on its votaries - the laws of fashion, and honor, and sensuality - and he will feel that religion is “freedom,” Joh 8:36. “He is a freeman whom the truth makes free, and all are slaves besides.” It is “easier” to be a Christian than a sinner; and of all the yokes ever imposed on people, that of the Redeemer is the lightest.

For I am meek ... - See the notes at Mat 5:5. This was eminently Christ’s personal character. But this is not its meaning here. He is giving a reason why they should embrace his religion. That was, that he was not harsh, overbearing, and oppressive, like the Pharisees, but meek, mild, and gentle in his government. His laws were reasonable and tender, and it would be easy to obey him.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

Take up my yoke, &c. Fear not the yoke of Christ, for it is a yoke of the greatest sweetness. Be not disheartened when he mentions a burden, because it is a burden exceeding light. If then our Saviour says, that the way of virtue is exceeding narrow, and replete with difficulties and dangers, we must call to mind that it is so to the slothful only. Perform therefore with alacrity what is required, and then will all things be easy; the burden will be light, and the yoke sweet. (St. John Chrysostom, hom. xxxix.)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

29. Learn of me; for I am meek and lowly — My gentle spirit and soul-subduing doctrines can alone give that temper by which the soul of the man, and the soul of the living world, may come to their true rest. Unto your souls — Unless there be peace within there can never be peace without. Theorists and socialists will in vain attempt by external organizations to give peace. They are mistakenly endeavouring to work from the without to the within. Men’s hearts need to be regenerated in order that a perfect organization of society may exist, or be maintained. Human institutions are what human hearts make them. The organization of society is generally as good as the moral and mental state of the mass will permit. When men’s hearts become right, the true freedom may be attainable.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

Vers. 29, 30 have so much in common with both the language and the thought of Ecc 51:26, Ecc 51:27, that probably this passage was in our Lord"s mind. It is noteworthy that most of the other signs of acquaintance with Ecclesiasticus are found in the Epistle of St. James (cf. Edersheim, in the "Speaker"s Commentary" on Ecclesiasticus, p. 22). Take my yoke upon you. For there is work to be done, therefore enter on it. The yoke is the service that Christ gives us to do, and therefore implies more than his teaching. This, however, is so important a part of his service, both in itself and as being the means of knowing what he wishes done, that Christ speaks of it as though almost identical with his yoke. (On the figure of the yoke, compare a note by Professor Ryle and Mr. James, in "Psalms of Solomon," 7:8, suggesting that our Lord was contrasting his yoke with the yoke of minute legal observance laid upon the people by the scribes and Pharisees. For a detailed description of the yoke and plough used now in Palestine, see an article by Dr. Post in the Quarterly Statement of the Palestine Exploration for 1891, p. 112) And learn of me. The figure of the oxen passes into that of the scholars. The "of" is slightly ambiguous, and may refer to Christ as the Example from which they may draw the lesson for themselves, (Mat_24:32) or as the Teacher who will himself instruct them. (Col_1:7) The second meaning is more suitable here. (For the thought, comp. Joh_8:31) For. The reason why they should learn from him and no other teacher. He alone was what he claimed to teach, therefore he alone could teach it properly, and therefore from him alone could they learn that type of character which they ought to develop. I am. Observe the claim. It is almost greater than that of ver. 27. Meek. Primarily, as regards God. (Mat_5:5, note) Receiving in my degree whatever yoke my Father puts on me. And lowly in heart. As regards men. Observe that meek and lowly correspond, though the order is reversed, to "He humbled himself and became obedient", (Php_2:8, where etapeinwsen eauton does not refer to the Incarnation (ekenwsen eauton) but to his relation to others in this world). In heart. (Mat_5:8, note) "Lowly in heart" very nearly corresponds to "he that is of a lowly spirit." Such a person as Christ"s experience shows (Php_2:9) "shall obtain honour". (Pro_29:23) And ye shall find rest unto your souls. In this learning and service. The words are taken from Jer_6:16 (not the LXX; cf. also Ecc 6:28), where they form the promise given to those that ask for the old paths and walk in the good way of the Divine commandments. But these roads were now more clearly made known in Christ. Observe the full force of the two expressions, I will give you rest (ver. 28), and Ye shall find rest. The tired comers are at once refreshed by Christ; these accept his service and teaching, and in performing it find further rest. The first rest may be termed the peace of justification; the second, that of sanctification. Both are obtained through Christ alone, yet they are not to be confused, much less identified, with one another.

A yoke for two.

"Take my yoke upon you." Christ"s yoke, of which he speaks here, is the yoke of Sonship, his relation to God, and the responsibilities, duties, and burdens which it involved. And his point is that he did not want to bear that yoke alone. It was a yoke meant for two. It could only be borne aright when disciples and he bore the yoke together. Illustration may be taken from the yoke fitted to the shoulders of the two oxen that drew the Eastern plough. That yoke was only easy for each ox as they both cheerfully bore it together. So with the yoke of Sonship. It did not lie easy on Christ"s shoulder unless his disciples bore it with him. It never could lie easy on their shoulder unless he bore it with them. It is true that rest comes for man in the spirit of sonship; but it is also true that it does not come to man in a lonely sonship only in a sonship fully shared with Christ.

I A YOKE FOR ONE. Take my yoke." There must be a sense in which our Lord"s yoke was his own, and could be shared by nobody. And there is a sense in which each individual man must "bear his own burden." But Christ and we have more that is common to humanity, than that is unique to ourselves. We can and do "bear one another"s burdens." There is a tendency to exaggerate the uniqueness of our Lord"s experience. It is healthier and wiser to dwell fully on the commonness of his experience and ours. The piece of the yoke on Christ was exactly his piece, and had its peculiar pressure; but it was only part of a yoke, which really lay on two shoulders.

II A YOKE FOR TWO. "Take my yoke upon you," and let us share it together; then it will grow light and easy for us both. Can we bear Christ"s yoke with him? Yes, if we understand aright what that yoke was.

1. it was honouring God in a gracious human life. We can share in that.

2. It was revealing God as the loving Father, in a beautiful human Sonship. We can share in that.

3. It was doing the Father"s work, and seeking and saving the wandering and lost sons and daughters. We can share in that. And the strange thing is that lifting up and sharing Christ"s yoke is the way to rest, the only way. Rest for any man can only come out of finding the Father in heaven. No one can find the Father until he gets the Spirit of the Son into his heart. Jesus seems to say, "My rest is in being a Son; my yoke is the yoke of Sonship. Bear my yoke, and you too shall find rest unto your souls. R.T.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

Take my yoke upon you - Believe in me: receive me as your prophet, priest, and king. For I am meek and lowly in heart - Meek toward all men, lowly toward God: and ye shall find rest - Whoever therefore does not find rest of soul, is not meek and lowly. The fault is not in the yoke of Christ: but in thee, who hast not taken it upon thee. Nor is it possible for any one to be discontented, but through want of meekness or lowliness.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

Here note, That the phrase of take the yoke is judaical; the Jewish doctors spake frequently of the yoke of the law; the yoke of the commandments: and the ceremonies imposed upon the Jews are called a yoke, Act 15:10.

Now as Moses had a yoke, so had Christ.

Accordingly, observe, 1. Christ’s disciples must wear Christ’s yoke. This yoke is twofold; a yoke of instruction; and a yoke of affliction; Christ’s law is a yoke of instruction; it instructs; it restrains our natural inclinations, it curbs our sensual appetites; it is a yoke to corrupt nature; this yoke Christ calls his yoke, Take my yoke upon you: 1. Because he, as a Lord, lays it upon our necks.

2. Because he, as a servant, bore it upon his own neck first, before he laid it upon ours.

Observe, 2. That the way and manner how to bear Christ’s yoke must be learnt of Christ himself. Take my yoke upon you, and learn of me; that is, learn of me, both what to bear, and how to bear.

Observe, 3. That Christ’s humility and lowly-mindedness, is a great encouragement to Christians to come unto him, and learn of him, both how to obey his commands, and how to suffer his will and pleasure. Learn of me, for I am meek.

William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.

29. Take my yoke upon you and learn of me. He has first asked us to come, and made a gracious promise. He next shows us how to come. We are to come by taking his yoke upon us. Taking on the yoke is a symbol of submission. The two steps by which we come, and secure the promise of “rest unto our souls” are then 1. Submission to Christ. 2. Becoming his disciples.

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

29. μάθετε ἀπʼ ἐμοῦ. i.e. ‘become my disciples;’ an idea also conveyed by the word ζυγός, which was used commonly among the Jews for the yoke of instruction. Stier quotes from the Mishna, ‘Take upon you the yoke of the holy kingdom.’ Men of Belial = ‘Men without the yoke,’ ‘the uninstructed.’

ὅτι πραΰς εἰμι καὶ ταπεινὸς τῇ καρδίᾳ. The character of Jesus described by Himself: cp. 2Co 10:1, παρακαλῶ ὑμᾶς διὰ τῆς πρᾳύτητος καὶ ἐπιεικείας τοῦ Χριστοῦ. It is this character that brings rest to the soul, and therefore gives us a reason why men should become His disciples.

ἀνάπαυσιν ταῖς ψυχαῖς ὑμῶν. Cp. Jer 6:16, ‘Thus saith the Lord, Stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein, and ye shall find rest for your souls. But they said, We will not walk therein.’

ταῖς ψυχαῖς] Not relief from external bodily toil.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

29.] μάθετε ἀπʼ ἐμοῦ, both ‘from My example,’ which however is the lower sense of the words, and ‘from My teaching,’ from which alone the ἀνάπαυσις can flow; the ἀποκάλυψις of vv. 25 and 27.

εὑρήσετε ἀνάπ. τ. ψ. ὑμ. quoted from Jer 6:16 Heb. Thus we have it revealed here, that the rest and joy of the Christian soul is, to become like Christ; to attain by His teaching this πραότης and ταπεινότης of His.

Olshausen makes an excellent distinction between ταπεινὸς τῇ καρδίᾳ, an attribute of divine Love in the Saviour, and ταπεινὸς or πτωχὸς τῷ πνεύματι, ch. 5:3: Pro 29:23, which can only be said of sinful man, knowing his unworthiness and need of help.

καρδία is only here used of Christ. (Stier on Joh 14:1.)

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

29. τὸν ζυγόν μου] See on 10:38, and cf. Ab 36 “Whoso receives upon him the yoke of the law”; B. Berakhoth 13a “Yoke of the kingdom of the heavens”; “Yoke of the commandments,” Schemoth R. Par. 30 (Wünsche, p. 217); “the yoke of God,” Ps.-Son 7:8; ἡμεῖς ὑπὸ ζυγόν σου, 17:32.

There is throughout this passage an underlying contrast between the Pharisaic conception of religion and the teaching of Christ. The Pharisees maintained the authority of the law as traditionally interpreted: Christ had a higher authority committed to Him by the Father. “All things were delivered.” The Pharisaic treatment of the law made it a heavy burden; cf. 23:4. Christ’s teaching was a light burden and an easy yoke. The Pharisaic conception of religion made them despise the unlearned and common people. Christ summoned to Him these simple folk groaning beneath the burden of religion as expounded by the Pharisees. The paragraph may be paraphrased as follows: “I praise Thee because Thou hast concealed the working of Wisdom’s methods from the orthodox Pharisaic formalist, and hast revealed them rather to simple-hearted peasants innocent of religious technicalities. So Thy divine pleasure foreordained it. The Pharisees claim authority and inspiration. I have complete and final authority from the highest source. The Pharisees fail to recognise the Son of God, and indeed no one knows Him but the Father. They misrepresent God, and indeed no one knows Him but the Son, and those to whom the Son wills to reveal Him. The Pharisees despise the unlearned and simple, and burden them with the heavy burdens of their expositions of the law. But I bid those who are weary of carrying Pharisaic loads to come to Me that they may be relieved. Let them take in exchange the yoke of allegiance to Me; let them be disciples of one who is a sympathetic teacher, not harsh nor arrogant. They shall find My yoke which I lay on them to be mild, and My burden which I impose to be light.”

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.

Yoke [ζυγον] . " These words, as recorded by St. Matthew, the Evangelist of the Jews, must have sunk the deeper into the hearts of Christ 's Jewish hearers, that they came in their own old, familiar form of speech, yet with such contrast of spirit. One of the most common figurative expressions of the time was that of the yoke for submission to an occupation or obligation. Very instructive for the understanding of the figure is this paraphrase of Son 1:10 : 'How beautiful is their neck for bearing the yoke of thy statutes; and is shall be upon them like the yoke on the neck of the ox that plougheth in the field and provideth food for himself and his master. '

"The public worship of the ancient synagogue commenced with a benediction, followed by the shema (Hear, O Israel) or creed, composed of three passages of scripture : Deu 6:4 - 9; Deu 11:13 - 21; Num 14:37 - 41. The section Deu 6:4 - 9, was said to precede Deu 11:13 - 21, so that we might take upon ourselves the yoke of the kingdom of heaven, and only after that the yoke of the commandments. The Savior 's words must have had a special significance to those who remembered this lesson; and they would now understand how, by coming to the Savior, they would first take on them the yoke of the kingdom of heaven, and then that of the commandments, finding this yoke easy and the burden light" (Edersheim, "Life and Times of Jesus," and " Jewish Social Life ").

Meek [πραυ] . See on Mt 5:5.

Lowly [ταπεινος] . The word has a history. In the classics it is used commonly in a bad and degrading sense, of meanness of condition, lowness of rank, and cringing abjectness and baseness of character. Still, even in classical Greek, this is not its universal usage. It is occasionally employed in a way which foreshadows its higher sense. Plato, for instance, says, "To that law (of God) he would be happy who holds fast, and follows it in all humility and order; but he who is lifted up with pride, or money, or honor, or beauty, who has a soul hot with folly, and youth, and insolence, and thinks that he has no need of a guide or ruler, but is able himself to be the guide of others, he, I say, is left deserted by God" (" Laws, "716). And Aristotle says :" He who is worthy of small things, and deems himself so, is wise "(" Nich. Ethics," 4 3). At best, however, the classical conception is only modesty, absence of assumption. It is an element of wisdom and in no way opposed to self - righteousness (see Aristotle above). The word for the Christian virtue of humility [ταπεινοφροσυνη] , was not used before the Christian era, and is distinctly an outgrowth of the Gospel. This virtue is based upon a correct estimate of our actual littleness, and is linked with a sense of sinfulness. True greatness is holiness. We are little because sinful. Compare Luk 18:14. It is asked how, in this view of the case, the word can be applied to himself by the sinless Lord ? "The answer is," says Archbishop Trench, "that for the sinner humility involves the confession of sin, inasmuch as it involves the confession of his true condition; while yet for the unfallen creature the grace itself as truly exists, involving for such the acknowledgment, not of sinfulness, which would be untrue, but of creatureliness, of absolute dependence, of having nothing, but receiving all things from God. And thus the grace of humility belongs to the highest angel before the throne, being as he is a creature, yea, even to the Lord of Glory himself. In his human nature he must be the pattern of all humility, of all creaturely dependence; and it is only as a man that Christ thus claims to be lowly; his human life was a constant living on the fulness of his Father 's love; he evermore, as man, took the place which beseemed the creature in the presence of its Creator" (" Synonyms, "p. 145). The Christian virtue regards man not only with reference to God, but to his fellow - man. In lowliness of mind each counting other better than himself (Phi 2:3, Rev.). But this is contrary to the Greek conception of justice or righteousness, which was simply" his own to each one. " It is noteworthy that neither the Septuagint, the Apocrypha, nor the New Testament recognize the ignoble classical sense of the word.

Ye shall find [ευρησετε] . Compare I will give you and ye shall find. The rest of Christ is twofold - given and found. It is given in pardon and reconciliation. It is found under the yoke and the burden; in the development of Christian experience, as more and more the "strain passes over" from self to Christ. "No other teacher, since the world began, has ever associated learn with rest. 'Learn of me, ' says the philosopher, 'and you shall find restlessness. ' 'Learn of me, ' says Christ, 'and you shall find rest '" (Drummond, " Natural Law in the Spiritual World ").

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.