Matthew 11:29

Yoke [ζ υ γ ο ν]. " 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 Song of Solomon 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 : Deuteronomy 6:4-9; Deuteronomy 11:13-21; Numbers 14:37-41. The section Deuteronomy 6:4-9, was said to precede Deuteronomy 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 [π ρ α υ]. See on Matthew 5:5.

Lowly [τ α π ε ι ν ο ς]. 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 [τ α π ε ι ν ο φ ρ ο σ υ ν η], 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 Luke 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 (Philippians 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 [ε υ ρ η σ ε τ ε]. 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 ").