Mateus 11
Arthur Pink · Citado em PreceptAustin
Mateus 11
Pink asks... What did our Lord here signify, when He bade all the weary and heavy laden to come unto Him? It is quite evident that coming to Christ is something more than a physical act. Coming to Christ in the sense He here invited, is a going out of the soul after Him, a desire for Him, a seeking after Him, a personal embracing of and trusting in Him. It is the heart turning from the love of sin—to the love of holiness; from Self—to the Savior! A saving coming to Christ denotes a turning our backs upon the world—and turning our hearts unto Him as our only Hope and Portion. It is the abandoning of every idol—and the surrendering of ourselves to His Lordship. It is the repudiation of our own righteousness and every dependency, and the heart going out to Him in loving submission and trustful confidence. It is the entire going out of Self with all its resolutions and performances, to cast ourselves upon His grace and mercy. It is the will yielding itself up to His authority to be molded by Him, and to follow Him wherever He may lead. In short, coming to Christ is the whole soul of a guilty and self-condemned sinner—turning unto a whole Christ, in the exercise of all our facilities, responding to His claims upon us, prepared to unreservedly trust, sincerely love, and devotedly serve Him. (Excerpt from The Call of Christ) J C
Mateus 11
Pink writes that... the “yoke” is a figure of subjection. The force of this figure may be easily perceived if we contrast in our mind oxen running loose and wild in the field, and then harnessed to a plow where their owner directs their energies and employs them in his service. Hence we read that, “It is good for a man that he bear the yoke in his youth” (Lam. 3:27), which means that unless youths are disciplined, brought under subjection and taught to obey their superiors, they are likely to develop into sons of Belial—intractable rebels against God and man.... “Take My yoke upon you,” by which Christ connoted: surrender yourself to My Lordship, submit to My rule, let My will become yours. As Matthew Henry rightly pointed out, “We are here invited to Christ as Prophet, Priest and King, to be saved, and in order to this, to be ruled and taught by Him.” As the oxen are yoked in order to submit to their owner’s will and to work under his control, so those who would receive rest of soul from Christ are here called upon to yield to Him as their King... “Take My yoke upon you”: it is to be carefully noted that this yoke is not laid upon us by another, but one which we are to place upon ourselves. It is a definite act on the part of one who is seeking rest from Christ and without which His rest cannot be obtained. It is a specific act of mind: an act of conscious surrender to His authority—henceforth to be ruled only by Him. Saul of Tarsus took this yoke upon him when, convicted of his rebellion (kicking against the pricks) and conquered by a sense of the Saviour’s compassion, he said, “Lord, what would Thou have me to do?” To take Christ’s yoke upon us signifies the setting aside of my own will and completely submitting to His sovereignty, the acknowledging of His Lordship in a practical way. Christ demands something more than lip service from His followers, even a loving obedience to all His commands, for He has declared, “Not everyone that says to Me, Lord, Lord, shall enter into the kingdom of Heaven; but he that does the will of My Father Who is in Heaven” And again—“Whosoever hears these sayings of Mine, and does them, I will liken him unto a wise man, who built his house upon a rock” (Matt. 7:21, 24). (The Yoke of Christ - a pithy, even provocative discussion you might want to read)
Mateus 11:28
Pink asks... What did our Lord here signify, when He bade all the weary and heavy laden to come unto Him? It is quite evident that coming to Christ is something more than a physical act. Coming to Christ in the sense He here invited, is a going out of the soul after Him, a desire for Him, a seeking after Him, a personal embracing of and trusting in Him. It is the heart turning from the love of sin—to the love of holiness; from Self—to the Savior! A saving coming to Christ denotes a turning our backs upon the world—and turning our hearts unto Him as our only Hope and Portion. It is the abandoning of every idol—and the surrendering of ourselves to His Lordship. It is the repudiation of our own righteousness and every dependency, and the heart going out to Him in loving submission and trustful confidence. It is the entire going out of Self with all its resolutions and performances, to cast ourselves upon His grace and mercy. It is the will yielding itself up to His authority to be molded by Him, and to follow Him wherever He may lead. In short, coming to Christ is the whole soul of a guilty and self-condemned sinner—turning unto a whole Christ, in the exercise of all our facilities, responding to His claims upon us, prepared to unreservedly trust, sincerely love, and devotedly serve Him. (Excerpt from The Call of Christ) J C
Mateus 11:28-30
Pink asks... What did our Lord here signify, when He bade all the weary and heavy laden to come unto Him? It is quite evident that coming to Christ is something more than a physical act. Coming to Christ in the sense He here invited, is a going out of the soul after Him, a desire for Him, a seeking after Him, a personal embracing of and trusting in Him. It is the heart turning from the love of sin—to the love of holiness; from Self—to the Savior! A saving coming to Christ denotes a turning our backs upon the world—and turning our hearts unto Him as our only Hope and Portion. It is the abandoning of every idol—and the surrendering of ourselves to His Lordship. It is the repudiation of our own righteousness and every dependency, and the heart going out to Him in loving submission and trustful confidence. It is the entire going out of Self with all its resolutions and performances, to cast ourselves upon His grace and mercy. It is the will yielding itself up to His authority to be molded by Him, and to follow Him wherever He may lead. In short, coming to Christ is the whole soul of a guilty and self-condemned sinner—turning unto a whole Christ, in the exercise of all our facilities, responding to His claims upon us, prepared to unreservedly trust, sincerely love, and devotedly serve Him. (Excerpt from The Call of Christ) J C
Mateus 11:28-30
Pink writes that... the “yoke” is a figure of subjection. The force of this figure may be easily perceived if we contrast in our mind oxen running loose and wild in the field, and then harnessed to a plow where their owner directs their energies and employs them in his service. Hence we read that, “It is good for a man that he bear the yoke in his youth” (Lam. 3:27), which means that unless youths are disciplined, brought under subjection and taught to obey their superiors, they are likely to develop into sons of Belial—intractable rebels against God and man.... “Take My yoke upon you,” by which Christ connoted: surrender yourself to My Lordship, submit to My rule, let My will become yours. As Matthew Henry rightly pointed out, “We are here invited to Christ as Prophet, Priest and King, to be saved, and in order to this, to be ruled and taught by Him.” As the oxen are yoked in order to submit to their owner’s will and to work under his control, so those who would receive rest of soul from Christ are here called upon to yield to Him as their King... “Take My yoke upon you”: it is to be carefully noted that this yoke is not laid upon us by another, but one which we are to place upon ourselves. It is a definite act on the part of one who is seeking rest from Christ and without which His rest cannot be obtained. It is a specific act of mind: an act of conscious surrender to His authority—henceforth to be ruled only by Him. Saul of Tarsus took this yoke upon him when, convicted of his rebellion (kicking against the pricks) and conquered by a sense of the Saviour’s compassion, he said, “Lord, what would Thou have me to do?” To take Christ’s yoke upon us signifies the setting aside of my own will and completely submitting to His sovereignty, the acknowledging of His Lordship in a practical way. Christ demands something more than lip service from His followers, even a loving obedience to all His commands, for He has declared, “Not everyone that says to Me, Lord, Lord, shall enter into the kingdom of Heaven; but he that does the will of My Father Who is in Heaven” And again—“Whosoever hears these sayings of Mine, and does them, I will liken him unto a wise man, who built his house upon a rock” (Matt. 7:21, 24). (The Yoke of Christ - a pithy, even provocative discussion you might want to read)
Mateus 11:29
Pink writes that...the “yoke” is a figure of subjection. The force of this figure may be easily perceived if we contrast in our mind oxen running loose and wild in the field, and then harnessed to a plow where their owner directs their energies and employs them in his service. Hence we read that, “It is good for a man that he bear the yoke in his youth” (Lam. 3:27), which means that unless youths are disciplined, brought under subjection and taught to obey their superiors, they are likely to develop into sons of Belial—intractable rebels against God and man....“Take My yoke upon you,” by which Christ connoted: surrender yourself to My Lordship, submit to My rule, let My will become yours. As Matthew Henry rightly pointed out, “We are here invited to Christ as Prophet, Priest and King, to be saved, and in order to this, to be ruled and taught by Him.” As the oxen are yoked in order to submit to their owner’s will and to work under his control, so those who would receive rest of soul from Christ are here called upon to yield to Him as their King...“Take My yoke upon you”: it is to be carefully noted that this yoke is not laid upon us by another, but one which we are to place upon ourselves. It is a definite act on the part of one who is seeking rest from Christ and without which His rest cannot be obtained. It is a specific act of mind: an act of conscious surrender to His authority—henceforth to be ruled only by Him. Saul of Tarsus took this yoke upon him when, convicted of his rebellion (kicking against the pricks) and conquered by a sense of the Saviour’s compassion, he said, “Lord, what would Thou have me to do?” To take Christ’s yoke upon us signifies the setting aside of my own will and completely submitting to His sovereignty, the acknowledging of His Lordship in a practical way. Christ demands something more than lip service from His followers, even a loving obedience to all His commands, for He has declared, “Not everyone that says to Me, Lord, Lord, shall enter into the kingdom of Heaven; but he that does the will of My Father Who is in Heaven” And again—“Whosoever hears these sayings of Mine, and does them, I will liken him unto a wise man, who built his house upon a rock” (Matt. 7:21, 24). (The Yoke of Christ - a pithy, even provocative discussion you might want to read) MacDonald...Someone has suggested that if Jesus had had a sign outside His carpenter’s shop, it would have read, “My yokes fit well.” Learn from Me - Especially in combination with "yoke", this is "shorthand" for become My disciple. Learn (3129) (manthano related to the noun mathetes = disciple, literally a learner! The shut mind is the end of discipleship!) has the basic meaning of directing one’s mind to something and producing an external effect. Manthano refers to teaching, learning, instructing, and discipling. Manthano means to genuinely understand and accept a teaching, to accept it as true and to apply it in one’s life. It was sometimes used of acquiring a life-long habit. Richards has an informative note on manthano and the related word mathetes... In Greek culture prior to Socrates, manthano described the process by which a person sought theoretical knowledge. A mathetes was one who attached himself to another to gain some practical or theoretical knowledge, whether by instruction or by experience. The word came to be used both of apprentices who were learning a trade and of adherents of various philosophical schools. After the time of Socrates, the word lost favor with the philosophers, who were not at all happy with its association with labor. But the concept of discipleship was most popular in the Judaism of Jesus' day. Rabbis had disciples who studied with them in a well-defined and special relationship. The need for training was intensely felt in the Jewish community, which believed that no one could understand Scripture without a teacher's guidance. A disciple in Judaism had to master--in addition to the Scriptures of the OT--the oral and written traditions that had grown up around the Scriptures. Only after being so taught might a person become a rabbi himself or teach with any authority. This notion is expressed in the Jews' amazed reaction to Jesus' public teaching: "How did this man get such learning without having studied?" (Jn 7:15). Jesus taught with authority without having gone through the only process that the Jews felt could qualify anyone to teach. Several aspects of the rabbi-disciple relationship in first-century Judaism are significant. The disciple left his home and moved in with his teacher. He served the teacher in the most servile ways, treating him as an absolute authority. The disciple was expected not only to learn all that his rabbi knew but also to become like him in character and piety (Mt 10:24; Lk 6:40). The rabbi in return provided food and lodging and saw his own distinctive interpretations transmitted through his disciples to future generations. So when Mark says that Jesus chose twelve men "that they might be with him" (Mk 3:14), he accurately reflects contemporary understanding of how future leaders should be trained. (Richards, L O: Expository Dictionary of Bible Words: Regency) Charles Simeon describes out duty in learning from Christ... With the teachableness of children—[Children receive with the most implicit submission whatever their teachers tell them. Thus should we learn of Christ: we should not bring our own preconceived notions to the Scriptures, or presume to try the mysteries of revelation at the bar of our own corrupt reason; but we should believe whatever God has spoken, and receive it simply on the authority of the speaker. Nor should the opinions of the wisest philosopher be of any weight with us, if they be clearly contrary to the voice of inspiration. (Isa 8:20) With the diligence of students—[They who have a thirst for knowledge, are almost constantly employed in deep thought, and laborious investigation. Nor do they account any pains too great, if only they can gain that eminence and distinction, which superior attainments will ensure. Thus should we be occupied in pursuit of divine knowledge; reading the word, “searching into it as for hidden treasures,” meditating upon it day and night, and praying over it for divine illumination. While others are careful, and cumbered about many things, we should be sitting at the feet of Jesus (Lk 10:39-42)a and embracing all opportunities of religious instruction, whether in public or in private.] With the obedience of devoted followers—[Earthly knowledge may be merely speculative: divine knowledge must be practical; it is of no use at all, any further than it purifies the heart and renews the life. Whatever we find to be the mind and will of God, that we must do without hesitation, and without reserve. As the reasonings of men are to be disregarded when opposed to the declarations of God, so are the maxims of men to be set at nought, when by adopting them we should violate a divine command. One single word, confirmed with THUS SAITH THE LORD, should operate more powerfully to the regulating of our faith and practice, than the sentiments and customs of the whole world combined. Gentle and humble - These traits help us understand why His yoke is easy and his burden light, for He is not harsh nor filled with pride. He will not oppress us or given us a burden to great for us to carry. Jesus presented a striking contrast to His Jewish audience who were well acquainted with the Pharisees who were harsh and proud, the antithesis of Jesus! To be yoked with One who is gentle and humble is to also learn to take the lowest place. Sweet Will of God Leila Morris (Dallas Christian Adult Choir) (Version by Amy Grant) Thy precious will, O conquering Saviour, Doth now embrace and compass me; All discords hushed, my peace a river, My soul a prisoned bird set free. Sweet will of God still fold me closer, Till I am wholly lost in Thee. Sweet will of God still fold me closer, Till I am wholly lost in Thee Gentle (Meek) (4239)(praus -- some sources state it originates from paos = easy, mild or soft) (Click study of related noun gentleness= prautes) describes those who are of a quiet, gentle spirit, in opposition to the proud and supercilious Scribes and Pharisees and their disciples. We have a compound word gentleman, which once fully expressed the meaning of the word meek, but in our modern society has almost wholly lost its original meaning. As Barclay relates... It was the lack of that very quality which ruined Alexander the Great, who, in a fit of uncontrolled temper in the middle of a drunken debauch, hurled a spear at his best friend and killed him. No man can lead others until he has mastered himself; no man can serve others until he has subjected himself; no man can be in control of others until he has learned to control himself. But the man who gives himself into the complete control of God will gain this meekness which will indeed enable him to inherit the earth. (W. Barclay, The Gospel of Matthew The New Daily Study Bible Westminster John Knox Press)