Seventh-day Adventist Bible CommentaryMatthew 11

An end of commanding. That is, when Jesus finished the instructions to the Twelve, recorded in ch. 10. It should be noted that ch. 11:1 belongs to the narrative of chs. 9:36 to 10:42, and not to that of ch. 11 (see on ch. 9:36). He departed thence. Having sent forth the Twelve (see on ch. 10:5), Jesus, accompanied by other disciples, set out for another region of Galilee not covered by the Twelve (see DA 360, 488; see on Matt. 9:36; Luke 10:1). It was probably during the course of the third tour that John the Baptist was beheaded, for it was about this time that news of his martyrdom reached Christ (DA 360) and that the disciples of John united their endeavors with those of Christ and His disciples (DA 361).

Ellen G. White

When John had heard. [The Inquiry by John’s Disciples, Matt. 11:2–6=Luke 7:18–23. Comment: Luke.]

Nichol, F. D. (1978). The Seventh-day Adventist Bible Commentary : The Holy Bible with exegetical and expository comment. Commentary Reference Series (Mt 7:1). Washington, D.C.: Review and Herald Publishing Association.

As they departed. [Jesus’ Eulogy of John, Matt. 11:7–30=Luke 7:24–35. Major comment: Matthew.] Literally, “as they were departing,” implying that the discourse concerning John began almost the moment the messengers turned to leave. Apparently these words of commendation were not for the ears of John, nor for his disciples, because what Christ was about to say would have lessened the force of the personal message He had given to John’s two disciples to carry back to their master (see on Luke 7:23). Concerning John. The eulogy of John, recorded in vs. 7–19, has sometimes been referred to as his funeral oration. John was beheaded about six months after this, not long before the Passover of A.D. 30 (see on Luke 3:19, 20). To see. Gr. theaomai, “to view attentively,” or “to contemplate.” Many, possibly all, of the men in this audience had listened to John preach. Christ asks them to analyze their own reaction to that “burning and … shining light” (John 5:35), that they may the better appreciate John’s message in relation to the message Jesus Himself now bore. Concerning John’s ministry in the wilderness see on Matt. 3:1 and Luke 3:2. A reed. Reeds grew in abundance in the Jordan valley, where much of John’s brief ministry was spent, and the figure used here would vividly recall to the minds of those who now listened to Jesus the scene of the Baptist’s preaching. The Saviour’s question might be stated, “Did you go out that far just to see the reeds blowing in the wind?” Certainly John could not be likened to the reeds, for he was not of a wavering and vacillating character.

Soft raiment. The wilderness would be a most unlikely place to find a man thus clothed. The motive of the throngs who went out to John was not one of seeing the latest styles and finest textured clothing, nor yet the hope that he might provide such clothing for those who became his followers. The hope of material gain did not influence men to respond to the magnetic power of the desert prophet.

A prophet. Gr. prophētēs, from pro, “before,” either of place or of time, and phēmi, “to speak.” The prophet was thus essentially a spokesman for God, an interpreter of the divine purposes for man. For a discussion of the Hebrew equivalent of phrophētēs see on Gen. 20:7. The prophet was a for-teller, in that he spoke for God, He was a forth-teller, in that he directed his messages to men. He was a fore-teller, in so far as he predicted future events. The modern concept that a prophet is essentially one who predicts the future obscures the fact that some of the greatest prophets of all time had little or nothing to say about future events. A prophet is simply a man bearing a message from God. More than a prophet. John was the personal forerunner of the Messiah (see on ch. 3:3). He was the one to whom was given the most important task of all time, that of introducing the Messiah to the world. In John were combined all the great qualities of a true prophet.

This is he. Christ confirms the fact that John the Baptist was the one to whom the prophecy of Mal. 3:1 (and thus also of Isa. 40:3–5 and Mal. 4:5, 6) looked forward. It is written. What follows seems to be a free translation of Mal. 3:1.

Born of women. Apparently a Hebrew idiom meaning “all human beings.” Not risen a greater. See on Luke 1:15. In character, conviction, and faithfulness no prophet had excelled John the Baptist. Furthermore, no prophet had had a greater privilege than that of being the personal herald of the Messiah at His first coming (see DA 100). Very likely any of the prophets of OT times would have gladly sacrificed every

privilege that might conceivably have been theirs for the supreme privilege of introducing Christ to the world. Like Abraham, they had all looked forward to the day when Christ would come, and were glad even to see it by faith (see on John 8:56). Least. That is, in comparison with others “in the kingdom.” The “kingdom” here referred to is, of course, the kingdom of divine grace in the hearts of men proclaimed by both John and Christ, and which Christ had brought to this earth in person. Greater than he. Not greater than John in moral worth, courage, character, or achievement, but in the privilege of being associated with Christ Himself in person. In a sense, John was only at the door of the kingdom, looking in, while the humblest follower of Jesus was in the very presence of the King Himself.

Days of John. That is, the time during which the Baptist proclaimed the coming of the Messiah and the Messianic kingdom, probably from the spring of A.D. 27 to the spring of A.D. 29 (see on ch. 3:1; see The Ministry of Our Lord). Until now. That is, from the time of John’s imprisonment in the spring of A.D. 29 to the autumn of the same year (see on Luke 7:18). For the chronological relationship of Matthew’s feast (see on Matt. 9:18), the question about fasting (Mark 2:18–22), and the visit of John’s disciples to Jesus with the question that prompted Christ’s discussion concerning John recorded in Matt. 11:7–30, see DA 275–277. The kingdom of heaven. This was the theme of John’s preaching as it was later of Jesus and His disciples on the Third Galilean Tour (see chs. 3:2; 4:23; 10:7). For this and the significance of the expression “the kingdom of heaven” see on ch. 3:2. Suffereth violence. Gr. biazō, “to use force,” or “to apply force.” Opinions differ as to the precise meaning of the statement. Some hold that it means that crowds were zealous to follow Jesus; others, that the kingdom of divine grace (see on ch. 3:2) experienced violence in the sense that a great many of those who thronged about John and Jesus did so with little or no real understanding of the true nature of the kingdom (see on Mark 1:38). At the close of the Third Galilean Tour, a short time before the Passover of A.D. 30 (DA 364) and when Christ was at the very crest of a wave of popularity, there was an attempt to force Him to accept the crown of a temporal kingdom (see John 6:15; DA 378). Those who listened to John and to Jesus had more than enough zeal, but their zeal was “not according to knowledge” (Rom. 10:2). Under any circumstances, the true kingdom was misunderstood and its purposes hindered by those who posed as its friends.

Ellen G. White

The prophets and the law. The usual order is, “the law and the prophets” (Matt. 5:17; 7:12; 22:40; Acts 24:14; etc.), a common Jewish term for the OT (see on Luke 24:44). Prophesied until John. The meaning here is not readily apparent. Perhaps the context is the best guide to interpreting this verse. Christ has just acclaimed John as the greatest of all the prophets (see on v. 11). He was greatest in the sense that it was his privilege to announce the coming of Him to whom all the prophets had borne witness (see Luke 24:27; John 5:39, 46). In this sense the OT prophets all looked forward to the time of John and spoke of the Messiah who was then to appear (1 Peter 1:10, 11). Thus it could be said that the prophetic office of OT times reached a climax in John. Furthermore, the words of Matt. 11:14, that John was the one “which was for to come,” may well be considered explanatory of v. 13.

Receive it. That is, accept the explanation given concerning John’s true identity in relation to OT prophecy.

This is Elias. John was not Elijah brought down from heaven (see John 1:21), but he came, rather, “in the spirit and power” of Elijah (see on Luke 1:17), with a task similar to that of Elijah—to call men to repentance (see on Matt. 3:2).

Ellen G. White

He that hath ears. A solemn exhortation often used by Christ to emphasize an important truth just stated (see Matt. 13:9, 43; Luke 14:35; etc.; cf. Rev. 2:7, 11). In a general sense all men have “ears” and should give heed, but Christ probably refers primarily to spiritual attentiveness by which those whose hearts are sincere may perceive His true meaning and be enlightened thereby (cf. Isa. 3:9, 10).

Whereunto shall I liken? A common Jewish formula for introducing a parable. In vs. 7–15 Jesus directed the thinking of the people to the nature and purpose of John’s mission; now (vs. 16–24) He turns to the reception accorded His own mission by the people of Israel, in comparison with the reception accorded John and his work. This generation. Luke says, “the men of this generation” (Luke 7:31). Christ refers, of course, to the people of Israel living at the time He spoke, particularly to all who had heard John and later Jesus Himself announce the Messianic kingdom, and had witnessed the “mighty works” (Matt. 11:21, 23) that accompanied its proclamation. “This generation” had been accorded privileges far greater than those of any generation of OT times. But despite these unprecedented opportunities very few had “ears to hear” (see on v. 15), to perceive the true significance of the mission of John the Baptist and that of Jesus. For their part, the scribes and Pharisees openly rejected Christ and proclaimed Him an impostor (see DA 213), though they still hesitated to take the same attitude toward John the Baptist, openly at least (see ch. 21:23–27). The common people “counted John, that he was a prophet indeed” (Mark 11:32); later they heard Christ gladly (see Mark 12:37), and eventually many of them concluded that He too must be a prophet (see Matt. 16:13, 14). Christ’s remarks here and in succeeding verses are, accordingly, applicable to the Jewish leaders in particular, and in a more general sense to Israel as a whole. John the Baptist is the bridge between the OTand the NT (see DA 220). The OT closed with a prophecy that he would come (see on Mal. 3:1; 4:5, 6), and the NT opens with a record of a fulfillment of that prophecy (see Matt. 3:1–3; Mark 1:1–3. The prophetic messages of the OT prophets all focus on the coming of the Messiah and on the preparation of a people ready to meet Him (see Matt. 11:13, 14. With John, the old reached its climax and gave way to the new. The same generation that heard John also witnessed the coming of Messiah and the establishment of His kingdom; furthermore, it was this same generation that eventually witnessed the complete fulfillment of all that the OT prophets had predicted concerning Jerusalem and the Jewish nation (see on chs. 23:36; 24:15–20, 34). Children. Literally, “little children.” The scene here described is familiar to any Oriental town or village, where the street serves as a playground as well as a thoroughfare and market place. Markets. Gr. agorai, “assemblies,” or “places of public assembly,” and hence gathering places for trade and talk. Originally the “market place” had nothing to do with buying and selling, but eventually, when buildings were provided for the transaction of civic affairs, it became primarily a place of trade. In cities there would be a large public square, while in the villages the “market place” would be simply the village street.

We have piped. Apparently the figure is here used of groups of children at play. One group evidently desired to imitate some joyous festal occasion, such as a wedding.

Ye have not danced. In a perverse mood, the other children refused to play, and made no response to the proposal of the first group. Have mourned. Gr. thrēneō, “to lament,” or “to bewail.” Carrying on the figure of children at play (v. 16), Matthew makes the first group of children say, as it were, “Very well, if that is the way you feel, let’s play funeral.” In the Orient loud and demonstrative wailing is almost always associated with funerals. Generally, there are paid mourners at the home when death comes, and later in the funeral procession (see Matt. 9:23; see on Mark 5:38 cf. Jer. 9:17). Ye have not lamented. Literally, “Ye have not beaten your breasts in grief.” Apparently this second suggestion of the children also did not please their playmates, for the latter seem determined not to be pleased. The problem was not whether they felt like mourning or like dancing; they simply did not want to do what the others suggested. The application of the figure here used is obvious. The children who would not be pleased by anything represented the scribes and the Pharisees, who criticized both John and Jesus (see on vs. 18, 19).

Neither eating. As a Nazirite (see on ch. 3:4), John refrained from the feasting and drinking in which others freely engaged, and probably expected his disciples to emulate his example. Luke has, “neither eating bread nor drinking wine” (Luke 7:33). The abstemious and somewhat austere personal life of John had little appeal for the people as a whole. Many apparently dismissed him as a fanatic and made this their excuse for not seeking repentance and not being baptized at his had. What really displeased great numbers of people was the Baptist’s rebuke of their licentious excesses, a rebuke implicit in his exemplary life and probably explicit in his teaching. To this class of people the religion and way of life for which John stood seemed mournful. They tired of being reminded continually that they stood in need of repentance. To them, John’s call was a call to mourning, and they did not feel like responding (see on Matt. 11:17). He hath a devil. That is, demon possessed, or simply, insane (see on Mark 1:23). This was the same charge brought by the religious leaders against Christ (see on Matt. 9:34). In both cases it was merely an excuse for not accepting a message that called for repentance and a new way of life.

Son of man. See on Mark 2:10. Eating and drinking. See Isa. 22:13; Matt. 24:38. Gluttonous, and a winebibber. The charge was, of course, exaggerated and twisted so as to imply something far different from what the facts would justify. His friendliness toward men who were reputed to be gluttons and drunkards His critics took as an excuse for charging Christ with being like them. The attempt of the Jews to force ritual fasting on Jesus was a complete failure (see Mark 2:15–17). These critics apparently wanted to fast when they pleased and to feast when they pleased; they would have none of the abstemious life of John or of the normal association of Jesus with men who needed the help He could bring. A friend. This was the crux of the issue. Jesus befriended the very men whom they despised and ostracized. Publicans. See p. 66; see on Luke 3:12. Christ’s critics impugned His motives. Whereas He sought the company of “publicans and sinners” in order to persuade them to become like Him, the critics charged that He did so in order that He might become more like them.

Children. Textual evidence is divided (cf. p. 146) between this and the reading “works.” But the meaning is the same—wisdom is to be judged by its results. Thus, patently, to criticize John for one thing and Jesus for the opposite thing (vs. 18, 19) showed complete lack of wisdom. Both had been guided by divine wisdom, and this was evident in the results of their labors. In response to John’s labors, many repented (see Matt. 21:31, 32; Mark 11:32; Luke 7:29), and in response to Jesus’ ministry, multitudes heard Him gladly (see Mark 12:37).

His mighty works. See p. 208. They repented not. A strange contrast to the way the people of Nineveh responded to the preaching of Jonah (Jonah 3:5). How often it is true that those who have the most light prove to be the least responsive, whereas those who have it in limited measure often seem to treasure it.

Ellen G. White

Woe. Gr. ouai, usually translated “woe” as here, but sometimes rendered “alas” (Rev. 18:10, 16, 19). The word envisions impending grief, calamity, or doom. Chorazin. Mentioned only here and in the parallel passage, Luke 10:13. It is not included in Josephus’ list of Galilean cities and towns. Probably near Capernaum and the Lake of Galilee, Chorazin is usually identified with Khirbet Kerâzeh, about 2 mi. north of Tell Ḥûm (see on Matt. 4:13). Bethsaida. From the Aramaic Beth ṣayeda’, “house [or place] of fishing [or hunting].” Bethsaida was at the northern end of the Lake Galilee, a little to the east of the place where the Jordan River enters the lake. Philip the Tetrarch (see on Luke 3:1) rebuilt the city and named it Bethsaida Julia, in honor of Julia, daughter of the emperor Augustus (Josephus Antiquities xviii. 2. 1). The only recorded miracle in this vicinity is that of restoring sight to a blind man (see Mark 8:22–26). The mighty woks. Aside from the miracle recorded in Mark 8:22–26, no miracles are recorded for either Chorazin or Bethsaida. But of course only a few of all Christ’s miracles are recorded in the Gospel accounts (see John 20:30; 21:25). Tyre and Sidon. See Vol. II, pp. 67-69. A few months later Jesus was to pay a brief visit to the borders of Tyre and Sidon (see ch. 15:21–29). Sackcloth and ashes. Sackcloth was commonly worn by suppliants and mourners, and as symbol of repentance (see on Esther 4:1).

More tolerable. See on ch. 10:15. God will measure men’s lives by the opportunities that have been improved or neglected. Responsibility will be meted out in direct proportion to the way in which men have made use of the light God has given them. Day of judgment. See on ch. 3:12.

Thou, Capernaum. See on Matt. 4:13; Mark 2:1. The language here used of Capernaum is very similar to that used of Lucifer in Isa. 14:13, 15. Exalted unto heaven. This clause may be translated alternatively as a question, “Will you be exalted unto heaven?” Capernaum seems to have been proud of its position and power as the chief Jewish city of Galilee (see on ch. 4:13). Hell. Gr. hadēs, from two Greek words, a, “not,” and idein, “to see,” and thus, literally, “unseen,” meaning the “unseen [world],” the realm, or abode, of the dead; hence, “death,” or “grave.” In Jewish usage she’ol is the temporary abode of all the dead,

both righteous and wicked. For the word she’ol see on 2 Sam. 12:23; Prov. 15:11. For “the gates of death” see on Ps. 9:13. The NT usage of hadēs is the same as that of the OT she’ol. It is important to distinguish between the “hell” of hadēs and that of Gehenna, Gr. geenan, the “hell” of fire (see on Matt. 5:22). In the LXX hadēs is the usual translation for the Heb. she’ol, “grave,” as in Hosea 13:14, where she’ol, “grave,” stands poetically parallel to maweth, “death.” Here both “grave” and “death” are personified. The word hadēs appears on many ancient tombstones in Asia Minor, of the “grave of” such and such a person. Compare the expression, “brought down to hell,” with Isa. 14:15. The mighty works. See v. 20; see p. 208. Sodom. See on ch. 10:15. Would have remained. Compare Jer. 17:25, 27, with regard to Jerusalem.

More tolerable. See on ch. 10:15.

At that time. Whether this is intended to indicate that vs. 25–30 were spoken by Jesus upon the same occasion as vs. 7–24, that is, after the departure of the two disciples sent by John (v. 7), or whether “at that time” is only a general literary expression loosely connecting these remarks with those that precede (vs. 7–24), is not certain. A parallel passage in Luke (ch. 10:21, 22) is specifically located as following the return of the Seventy (vs. 17, 21), which probably took place in the late autumn of A.D. 30. This was approximately a year later than the context in Matthew suggests. Christ may, of course, have spoken similarly upon both occasions. In Matthew, the visit of John’s disciples (vs. 2–6), Jesus’ eulogy of John (vs. 7–15), His woes on those who had rejected His message (vs. 16–24), and His commendation of those who accepted it (vs. 25–30), appear to be one sequence of instruction, closely related in point of time to the sending forth of the Twelve (chs. 9:36 to 11:1). According to DA 342 the feast at Matthew’s home came on the day Jesus healed Jairus’ daughter, at the close of the Second Galilean Tour (see on Matt. 9:18; Mark 5:21). But it was following Matthew’s feast that the disciples came to Jesus with the question on fasting (see Matt. 9:14–17; DA 275). And it was after the question on fasting that two of John’s disciples came with the question about the Messiahship of Jesus (DA 276). Furthermore, it was immediately following the departure of the two disciples that Jesus gave His eulogy of John (DA 218). From this it would appear that ch. 11:2–19 is to be assigned to one occasion as a definitely related sequence, both in line of thought and in point of time, between the close of the Second Galilean Tour, probably in the autumn of A.D. 29 (see on Luke 8:1), and the death of John the Baptist early the following spring, before the Passover of A.D. 30 (see on Luke 3:19, 20). This sequence obviously cannot be assigned to the time of the sending forth of the Seventy, which probably took place more than half a year after the death of more than a year after the death of John, nor can it be assigned to the earlier part of the second tour, as might be concluded from Luke 7:17–19, for the reasons here set forth. For the purposes of this commentary the discourse of Matt. 11:7–30 is considered as a unit, and is assigned to the winter of A.D. 29–30. It was repeated, in part, during the Peraean ministry a year later (see DA 488; Additional Notes on Chapter 3, Note 2).

I thank thee. This statement reflects the idea of praise gladly given in acknowledgment of the wisdom of God in doing what the verse states. The circumstances were outwardly most discouraging (vs. 20–24), for the leaders of Israel and of many of the great cities refused to accept the gospel message. Jesus, nevertheless, found cause for rejoicing in the fact that so many of the common people “heard him gladly” (see Mark 12:37). Father. See on ch. 6:9. Thou hast hid. Here God is represented as hiding truth from some persons and revealing it to others. However, it is clear that “the wise and prudent”—the leaders of Israel—had had fully as much, if not greater, opportunity to understand Jesus than any of their countrymen. In fact, Jesus devoted the early part of His ministry to the region of Judea, which gave the Jewish leaders an opportunity to evaluate the evidence that He was the Messiah of prophecy (see on ch. 4:12). Furthermore, being learned in the Scriptures, they, more than the semiliterate common people, should have understood the intent of prophecy and recognized its fulfillment in the person and mission of Jesus (see on ch. 2:4–6). However, the leaders of Israel chose to reject the light Heaven so graciously gave them (see Hosea 4:6; DA 30). There was no partiality on God’s part. These things. This may be a reference to Christ’s “mighty works” (vs. 21, 23), which were designed to provide convincing evidence of the validity of His message (see John 5:36; 10:38; 14:11; DA 406, 407). The significance of “these things” was hidden from those who chose not to see them. God never forces truth upon those who prefer not to accept it (see on Matt. 7:6). Babes. Gr. nēpios, “infant,” has an extended meaning of “childish,” “simple,” “unskilled,” possibly from Gr. nēpeleō, “to be without power,” “be impotent, weak.” The term applies equally to a child or any person who lacks skill or understanding. In the LXX nēpios is sometimes used to translate the Heb. pethi (see on Ps. 19:7; 119:130). The learned rabbis looked upon the illiterate fishermen and farmers, the ‘amme ha’areṣ, or “people of the land,” as being mere “babes” in the law. Christ says in effect, “Call the common people ‘babes’ if you will, but the fact remains that they have demonstrated a higher degree of discernment when it comes to recognizing in Me the fulfillment of Messianic prophecy.” Those who made no pretense of learning showed greater wisdom than the professed wise men of the nation. Possibly foremost among the “babes” to whom Christ here refers were the disciples.

Delivered. Gr. paradidōmi, literally, “to hand over [to another].” Christ here refers to His divine commission to be the representative of the Father for the salvation of this world, as the remainder of the verse makes clear. Since the fall of man “all the communion between heaven and the fallen race has been through Christ” (PP 366). “All things” pertaining to the salvation of this world have been entrusted to Him. Christ was “sent” by the Father and “came” to this earth to accomplish His divine will for fallen humanity (see John 4:34). Having successfully accomplished His mission, Christ received “all power” (Matt. 28:18) to “save” to the “uttermost” all who came to Him in faith (see Heb. 7:25). My Father. See on ch. 6:9.

Knoweth. The Greek implies certain or full knowledge or recognition. It is impossible for any human mind to comprehend fully the infinite wisdom and love of God manifest in His gift of Jesus. Neither knoweth any man. Satan had led men to picture God as a stern and exacting taskmaster, though in reality He is a God of love (1 John 4:8), “longsuffering to us-ward, not willing that any should perish” (2 Peter 3:9; cf. Eze. 18:23, 32; 33:11). Christ came to reveal the Father. To know the Father is to love and serve Him. Save the Son. This statement implies that even the angels do not fully appreciate the goodness of the divine character, though in the outworking of the plan of salvation they, together with all created beings, may come to understand Him better. Only Jesus can reveal the Father because only Jesus knows Him intimately. The Son will reveal. See on v. 25.

Ellen G. White

Come unto me. In effect, Christ says: “Do not expect to find the way of life, the way to true wisdom and ‘rest,’ by going to the so-called ‘wise’ and ‘prudent’ [v. 25]. They are no better than ‘blind leaders of the blind’ [see ch. 15:14].” “Instead, come to Me.” Christ alone knows the Father; therefore Christ alone can reveal the Father (see on ch. 6:9). In these gracious words Christ extended to the multitude (DA 328) an invitation to become His disciples. The invitation to discipleship includes taking the “yoke” of Jesus (ch. 11:29). Ye that labour. It is not of physical labor that Christ here speaks. He speaks rather of “labour” of soul and mind, which truly causes one to be burdened with care. This invitation would come with special force to the listening multitude, for the religion of Israel had degenerated into a meaningless round of “labour” in a attempt to find salvation by works. Heavy laden. All mankind bear many heavy burdens, the heaviest of which is sin. However, in addition to the usual “burdens” borne in common by all humanity, the scribes and Pharisees had bound many other “heavy burdens” on the backs of the Jewish people, burdens “grievous to be borne” (ch. 23:4). The people were “heavy laden” with so many rabbinical requirements that an entire lifetime was ordinarily too short to learn them all. Instead of giving “rest” of soul to those who already bore a heavy burden of sin (DA 328), these rabbinical requirements served only to crush out of the people any spark of life and hope that might remain. The people who sought to be conscientious groaned beneath the burden, while many—the “publicans and sinners”—gave up hope completely. The latter were outside the pale of religious respectability, and no longer made a profession of religion. These unfortunate and discouraging results were the very ills Jesus came to alleviate. Rest. Gr. anapausis, “intermission,” “cessation,” “rest,” “respite,” “recreation.” Anapausis is the word commonly used in the LXX to refer to the “rest” of the Sabbath. Anapausis refers to a temporary cessation of labor, not to permanent inactivity. Those who come to Christ do not cease to work, but instead of laboring “for the meat which perisheth,” and becoming utterly weary in the attempt, they labour “for that meat which endureth unto everlasting life” (see on John 6:27). Those who think they earn salvation by going about with heavy burdens “grievous to be borne” are mournfully ignorant of the fact that Christ’s “yoke is easy” and His “burden is light” (Matt. 11:30).

Ellen G. White

Take my yoke. That is, submit to the discipline and training of My way of life. Originally an instrument of service designed to make cooperative effort possible, the “yoke” became, from ancient times, a sign of submission, especially to a conqueror. A victorious general mounted a yoke on two spears and made the defeated army march under it in token of submission. To “pass under the yoke” was a common expression designating submission and servitude (cf. Jer. 27:1–11, 17; Jer. 28:1–14). The purpose of a yoke was not to make the burdens of draft animals heavier, but lighter; not harder, but easier to bear. Thus the true meaning of the word “yoke” becomes clear. By “my yoke” Christ meant His way of life. The “yoke” of Christ is none other than the divine will as summed up in the law of God and magnified in the Sermon on the Mount (see Isa. 42:21; DA 329; see on Matt. 5:17–22). The figure Christ here uses was not unfamiliar to His hearers, hearer, for the rabbis also referred to the Torah (see on Deut. 31:9) as a “yoke,” not in the sense of its being a burden, but rather a discipline, a way of life to which men were to submit (Mishnah Aboth 3. 5, Soncino ed. of the Talmud, pp. 29, 30; Berakoth 2. 2, Soncino ed. of the Talmud, p. 75). Meek. Gr. praüs, “gentle,” or “mild.” Tame animals were said to be praüs; they were submissive and harmless. One who is “meek” intends nothing but good toward others (see on ch. 5:5). Lowly. Or, “humble.” A person humble in his own estimation assigns himself a low position in comparison with others; he esteems others better than himself. Being “gentle” and “humble,” Christ is a sympathetic teacher, and those who learn of Him will also be “gentle” and “humble.” So-called Christians who have not learned to be “gentle” and “humble” have not learned in the school of Christ (see Phil. 2:2–8). Find rest. See on v. 28. Those who find the rest of which Jesus speaks will walk in “the old paths” and conform their lives to “the good way” of God’s own choosing (see Jer. 6:16). Souls. Gr. psuchai, sing. psuchē (see on ch. 10:28).

Ellen G. White

Easy. Gr. chrēstos, “fit for use,” “good,” “kindly,” or “pleasant”; not “easy” in the sense of being not difficult. No one English word is a good equivalent for chrēstos. My burden is light. He who truly loves Christ will delight to do His will (see on Ps. 40:8). Those who take the “yoke” of submission to the Master, who “come” to “learn” in His school, will find the “rest” of soul He has promised. The heavy burden of legal righteousness, of trying to gain salvation by means of merit supposedly earned by one’s own works rather than secured through the merit of Christ, and the still heavier burden of sin itself, will all be rolled away.

Ellen G. White