5. The Son of God displaying the full consciousness of His royal dignity while rejected of men
Mat_11:25-30
25At that time Jesus answered and said,
I thank thee, O Father, Lord of heaven and earth,
Because [That] thou hast hid these things from the wise and prudent,
And hast revealed them unto [to] babes.
26Even so, Father; for so it seemed good in thy sight.
27All things are delivered unto me of [by,
ἀðü
] my Father:
And no man knoweth the Son, but the Father;
Neither [Nor] knoweth any man the Father, save [but] the Son,
And he to whomsoever the Son will reveal him [it].
28Come unto me, all ye that labour and are heavy laden, and I will give you rest. 29Take my yoke upon you, and learn of me [become my disciples]; for I am meek and lowly in heart; and ye shall find rest unto [for] your souls. 30For my yoke is easy [good, wholesome], and my burden is light.
EXEGETICAL AND CRITICAL
Mat_11:24. Jesus answered.—̓
Áðïêñßíïìáé
, like
òָðָç
, to speak on some definite occasion. Meyer: This occasion is not here mentioned, and cannot be inferred. According to Luk_10:21, the return of the Seventy formed this occasion (Strauss and Ebrard); according to Ewald and older commentators, that of the Apostles. To this Meyer objects, that the expression
ὲí ἐêåßíῳ ôῷ êáéñῷ
implies that—however probable in itself—such was not the connection which Matthew had in view. In our opinion, the verses under consideration form, so to speak, a response to the denunciations in the preceding context. The two sections are intended as an antiphony by the Evangelist. Gerlach suggests that the words bear special reference to the disciples who stood before Him. Their presence was virtually an assurance on the part of His heavenly Father: Behold, I have given these unto Thee. And Jesus answered, I thank Thee, O Father, etc.—De Wette takes the expression in a more general sense, as equivalent to, He commenced: comp. Mat_22:1; Mat_28:5. We fully admit, however, that the outward and historical connection is more clearly marked in the Gospel of Luke than in that of Matthew.
I thank Thee [
ἐîïìïëïãïῦìáé
, I fully confess, thankfully acknowledge the justice of Thy doings].—This thanksgiving refers equally to both the facts mentioned in the last clauses of the verse, to the
ἀðÝêñõøáò
and the
ἀðåêÜëõøáò
. “These are the two aspects of one and the same dealing on the part of God, the necessity of which Christ recognized (comp. Joh_9:39). Meyer. Some critics (as Kuinoel and others) hold, without good reason, that the first of these two antithetic clauses implies only permission.
O Father, Lord of heaven and earth.—The peculiar form of this address is determined by the idea of His administration. In hardening some and enlightening others, God manifests Himself as absolutely reigning both in heaven and on earth. The term
ðáôÞñ
precedes
êýñéïò
, even as love absolute sovereignty.
[Observe that Christ does not address the Father as His Lord, but as the Lord of heaven and earth. We have four more (not two, as Alford says) instances of such a public address of our Saviour to His Father, Joh_11:41 (at the grave of Lazarus); Mat_12:28 (Father, glorify Thy name); Mat_17:1 (in the sacerdotal prayer); and Luk_23:34 (on the cross: Father, forgive them, etc.)—P. S.]
These things,
ôáῦôá
.—From the preceding verses we gather that the expression refers to the principle of the great
äõíÜìåéò
, which He had revealed in the cities of Galilee, with special reference to Mat_11:15 (He that hath ears to hear, let him hear). Accordingly, the expression alludes to the evidence of His Divine character as the Messiah and Son of God, derived from His word and works.
To the wise and prudent.—Applying not merely to the Pharisees and scribes [Meyer], but also to the wise and prudent courtiers of Herod, and to the worldly-wise among the people generally. Babes,
íÞðéïé
. Originally, the
ôְּúִàִéí
, or those unacquainted with Jewish wisdom; here, the believing followers of Jesus generally, or those whom the Pharisees despised; comp. Joh_7:49.
Mat_11:26. For so, etc.—Gersdorf, Fritzsche, Meyer, suggest that
ὄôé
should be translated by that, as in Mat_11:25. De Wette defends the common translation, which is more suitable, as the
åὐäïêßá
of the Father forms the ultimate ground of consolation. The former apparent paradox is here resolved. But by translating the particle
ὅôé
by that, the difficulty would only be increased, and the whole stress would be laid on the authority of the preceding
íáß
of Christ. Comp. Mat_3:17; Luk_2:14, etc.
Mat_11:27. All things are delivered unto Me.—Grotius, Kuinoel, and others, apply this exclusively to the doctrine of Christ. De Wette refers it to His rule over men, as in Joh_13:3; Mat_28:18. But Meyer rightly takes it in an absolute sense, as meaning that everything was committed to His government by the Father. This, however, does not imply that the rule of the Father had ceased, but that all things were by the Father brought into connection with, and subordination to, the economy instituted by Christ. His preaching of the gospel in Galilee had led to a twofold and contrary result. The salvation and the judgment initiated by it in that district were a pledge that the same results would follow in
êüóìïò
generally. The main point lies in the idea, that not the saved only, but also the lost, are His. Their rejection of Christ might seem as if it arrested His arm and baffled His omnipotence. But even their unbelief becomes the occasion for a display of the full consciousness of His royal power. They also who rejected Him are subject to His power. Thus the gospel of Christ is absolute in its effects, and this fact is here clearly and pointedly brought out.
And no man knoweth.—̓
Å ðé ãéíþóêåéí
means more than the simple
ãéíþóêåéí
. The difference (to which Meyer rightly adverts) is similar to that between the words cognition (Erkenntniss) and knowledge (Kenntniss). Tholuck (Credibility of the Gospel History, against Strauss) has called attention to the affinity between this verse and the general import of the Gospel of John. In this respect, it may serve as an indirect evidence of the credibility of the Gospel according to John.—Connection with the preceding context: The unlimited and unique cognition of Christ is connected with His unlimited and unique power. Connection with the succeeding context: The consequence of His infinite power, and of His infinite cognition of the Father, are his ability and willingness to save to the uttermost all that come unto God by Him.
Mat_11:28. [Come unto Me, all, etc.—This is the great and final answer to the question of Joh_11:3 : “Art Thou He that should come, or shall we wait for another?” No mere man could have spoken these words. Alford.]
All ye that labor,
êïðéῶíôåò êáὶ ðåöïñôéóìÝíïé
[the laboring and the burdened].—The first of these verbs refers to the idea of laboring and struggling, rather than to that of being wearied and faint. Both expressions refer to the burden of labor, only viewed from different aspects: 1. As voluntary, and undertaken by themselves; 2. as laid upon them by others. [The active and passive sides of human misery.] Both these remarks applied to the legal efforts of the Jews. Only those, however, who felt the spiritual import of the law of God realized the existence of such a burden. Accordingly, the expression is nearly akin to poverty in spirit. The law itself was a sufficient burden; add to this what was imposed by the traditions of the Pharisees and scribes (Mat_23:4). Hence, in general, those laboring under a sense of sin.
And I,
êἀãþ
.—Emphatically, in opposition to the teachers who laid those burdens on them.
Mat_11:29. My yoke.—“Allusion to the yoke of the law; a name commonly given to it by the Jews (Wetstein). Without any reference to the yoke which Christ Himself bore, or to His cross (Olshausen).” De Wette.—That is to say, it primarily refers not to the cross of Christ, but to His rule, doctrine, and leadership; which, however, also implies the bearing of His cross. The emphasis must be laid on the call, to learn of Him, in opposition to the legal teaching and the burden imposed by the Pharisees. This applies also to what follows.
For I am meek and lowly in heart.—In opposition to the meek and lowly appearance assumed by the scribes. These qualities were the reason why they should learn of Him, not the subject to be learned. They are, in the first place, to seek from Him rest for their souls,
ἀíÜðáõóéí
,
îַøְâּåֹöַ
, Jer_6:16,—the final aim of all religious aspirations.
[Alford: Our Lord does not promise freedom from toil or burden, but rest in the soul, which shall make all yokes easy, and all burdens light. The main invitation, however, is to those burdened with the yoke of sin, and of the law, which was added because of sin. Owing to our continued conflict with sin and evil in this world, the
ἀíÜðáõóéò
of Christ is still a yoke and a burden, but a light one. Comp. 2Co_4:16-17. The rest and joy of the Christian soul is to become like Christ.—P. S.]
Mat_11:30. For My yoke is good.—
×ñçóôüò
, when applied to persons, kindly; here, good, beneficent. Meyer: salutary, or bringing safety. [Augustine, in one of his sermons, beautifully compares the yoke of Christ to a bird’s plumage, an easy weight which enables it to soar to the sky: “Hœc sarcina non est pondus onerati, sed ala volaturi.”—P. S.]
DOCTRINAL AND ETHICAL
1. The spiritual elevation of the soul of Jesus appears in all its glory from the passage before us. From a denunciation of the cities of Galilee, He passes to a solemn thanksgiving to the Father, and to a declaration of His majesty. In other words, from a deep sense of the dishonor cast upon Him by this generation, He turns in full and blessed consciousness of His exaltation far above all humanity, and the world. Similar transitions from sorrow to joy appear at His last passover, in Gethsemane, and on Golgotha. On the other hand, there is a transition from highest joy to deepest sorrow in His utterances in the temple, when the Greeks desired to see Him, at His triumphal entry into Jerusalem over the Mount of Olives, and in that awful conflict in Gethsemane which followed on His intercessory prayer. In these solemn transactions the divinity of Christ was, so to speak, reflected in the mirror of His human soul, and the eternal Spirit of God in the eagle-like ascension and descension of His feelings.
2. Christ displayed, on this occasion, most fully the sense of His royal dignity, which, indeed, seems to have been specially evoked by the rejection of the world. Even in the case of great and truly humble men, reviling and ill-treatment evoke the native sense of dignity and power. Comp. the history of Paul and of Luther. But Christ could in perfect truthfulness first pronounce a woe upon the cities of Galilee, then declare His own superiority over all, and finally add, “I am meek and lowly in heart.”
3. No one knoweth the Son.—There is an absolute and unique mystery of spiritual community, both in reference to power and to knowledge, between the Father and the Son. Thence we also infer the spiritual community of their nature, or co-equality of essence. But, as formerly the hiding and revealing of these things had been ascribed to the Father, so it is now assigned to the Son. It is the province of Christology to define the co-operation of the two Persons of the Trinity in these acts. The Father executes the decree according to the calling of the Son, and the Son the calling according to the decree of the Father.
4. Come unto Me.—One of the most precious gospel invitations to salvation in the New Testament. The call is addressed to those who labor and are burdened, fatigued and worn out. The promise is that of rest to the soul; its condition, to take upon ourselves the gentle yoke of Christ, in opposition to the unbearable yoke of the law and traditions. Christianity, therefore, has also its yoke, and demands obedience to the supremacy of the word of Christ and the discipline of His Spirit. Nor is the burden wanting which ultimately constitutes our cross. But the yoke is good and beneficial, and the burden easy (
ἐëáöñüò
, related to
ἕëáöõò
, light as a roe). This burden, which is to be drawn or borne in the yoke, becomes a lever, and ever raises him who bears it higher and higher.
HOMILETICAL AND PRACTICAL
The humiliation and exaltation in the consciousness of Christ, a sign of His external humiliation and exaltation.—The deepest sorrows of Christians must be transformed into highest praise.—Every affliction becomes transfigured by the gracious purpose of the Father, who rules sovereignly in heaven and on earth.—Even judgment.—Love is enthroned above righteousness, because it is holy love.—The judgments of God always go hand in hand with His deliverances; the hiding with the revealing.—What serves to form and open heaven to believers, forms and opens hell to unbelievers.—The great Divine mystery, ignorance of which turns the wise and the prudent into fools, while it imparts knowledge and experience to babes.—Self-confident wisdom closes against us the heaven of revelation, while humble longing after truth opens it.—Spiritual self-elevation in its varied manifestations: 1. It assumes different forms (wisdom, righteousness, strength), but is the same in spirit (closed against the influence of Divine grace); 2. different effects (loss of revelation, of reconciliation, of salvation), but its ultimate destruction is the same.—Christ manifesting the sense of His royal dignity amid the contempt and rejection of the world.—How the Redeemer anticipated His advent as Judge.—The omnipotence of Christ appearing amid His seeming impotence.—The unique knowledge of Christ: the source of all revelation to the world.—Connection between the power and the knowledge of Christ: 1. In His Divine person; 2. in His work; 3. in the life of His people.—How the Father draws us to the Son, Joh_6:44, and the Son reveals to us the Father.—Come unto Me; or, the invitation of Jesus: 1. On what it is based; 2. to whom it is addressed; 3. what it demands; 4. what it promises.—Rest of soul the promise of Christ.—The yoke and the burden of Christ as compared with other yokes and burdens (of the law, the world, etc).—Relationship between the yoke and the burden: 1. The difference; 2. the connection; 3. the unity.—Anyhow, we are put into harness in this life; but we have our choice of the yoke and of the burden.—The gospel ever new to those who labor and are heavy laden.—Christ the aim and goal of all genuine labor of soul.—Christ the Rest of souls: 1. Their sabbath, or rest from the labor of their calling; 2. their sabbath, or rest from the labor of the law; 3. their resurrection day from the labor of death.—Christ gives rest to the soul by revealing the Father.
Starke:—God claims honor and praise, both in respect of His justice upon those who harden themselves, and of His mercy toward the small band of His believing people, 1Co_1:26.—What the wisdom of God demands at our hands.—Quesnel: Let us adore with fear and trembling the holy government of God, in the way in which He dispenses His gifts. No man cometh to the Father but through Christ, Joh_14:6.—Cramer: Every search after rest or joy is vain without Christ.—The promises of the gospel are general; be alone is excluded who excludes himself.—Zeisius: There is no burden in the world more heavy than that of sin on the conscience.—Christ the Teacher in word and deed.—Let us learn meekness and humility in the school of Christ.—Quesnel: What Christ bestows, sweetens every affliction in the world.
Heubner:—Both the Christian faith and the Christian life are summed up in this: “revealed by God.”—Luther: We cannot instruct the heart.—God alone is its Teacher.—He that knoweth the Son knoweth the Father also, and vice versâ.
[Augustine: Tu nos fecisti ad Te, et cor nostrum inquietum est donec requiescat in Te. This famous sentence from the Confessions may also be so modified: Man is made for Christ, and his heart is without rest, until it rest in Him.—Christ’s invitation welcomes us back to the bosom of the Father, that original and proper home of the heart.—Comp. also the practical remarks of Matthew Henry, which are very rich, but too extensive to be transferred here.—P. S.]
Footnotes:
Mat_11:25.—[We follow the division of Dr. Lange in the rhythmical arrangement of this incomparable prayer of our Saviour.—P. S.]
Mat_11:25.—[That is the proper meaning of
ὅôé
here. So Luther, de Wette, Meyer. Lange. All the older English versions from Wiclif to that of James have because, following the Latin Vulgata: quia.—P. S.]
Mat_11:26.—[Better: Yea,
íáß
; the Lat. Vulg. translates: ita; Luther, de Wette, Ewald, Lange: ja; Tyndale and Author. Vers.: even so; Cranmer and Geneva Vers.: verily; Rheims Vers. and Conant: yea.—P. S.]
Mat_11:26.—[Meyer renders
ὅôé
: that (dass), as in Mat_11:25, and makes it dependent on
ἐîïìïëïãïῦìáß óïé
. So also Conant. But Lange: with Luther, de Wette, and most other versions (Vulg, Wiclif, Tyndale, Rheims, Author. V.), translates denn, for. Comp. Lange’s note.—P. S.]
Mat_11:26.—[A far superior version of
åὐäïêßá ἕìðñïóèÝí óïõ
, than that of the Romish N. T. of Rheims: for so hath it well pleased thee (Vulg.: sic fait placitum ante te); Tyndale: so it pleaseth thee; Cranmer and Geneva: so it was thy good pleasure. Lange translates: denn also geschah der Rathschluss, der vor dir stand. But Luther: denn es ist also wohlgefüllig gewesen vor dir; de Wette: denn also geschah dein Wille; Meyer: dass so geschah, was wohlgefällig ist vor dir; Ewald quite literally: dass (denn) solches ward ein Wohlgefallen vor dir.—P. S.]
[Alford: “The whole ascription of praise is an answer; an answer to the mysterious dispensations of God’s providence above recounted.” Unsatisfactory.—P. S.]
[Differently Alford: “
ôáῦôá
, these mysterious arrangements, by which the sinner is condemned in his pride and unbelief, the humble and childlike saved, and God justified when he saves and condemns.”—P. S.]
[Alford and D. Brown likewise correctly observe, that “the spirit of this verse. and its form of expression,” are truly Johannean. We have here a connecting link between the synotists and John, and an incidental testimony of Matthew to the originality and credibility of the weighty discourses of Christ concerning His relation to the Father, which are only recorded in the fourth Gospel. Although the fourth Gospel may with the church fathers be emphatically called spiritual (
ðíåõìáôéêüí
), and the synoptical Gospels corporeal (
óùìáôéêÜ
), the difference is only relative, since John represents the real, incarnate, historical Christ, and the synoptists, especially in this passage and the corresponding section of Luke (Mat_10:21-22), rise to the pure height of the spirituality and sublimity of John. The bearing of this striking resemblance against Strauss, Baur, and all who deny the genuineness of the Gospel of John, must be apparent to every unprejudiced mind.—P. S.]
[The word
êáñäßá
is only here used of Christ. There is, as Olshausen suggests, an essential difference between humility of heart, which Christ possessed in the highest degree from free choice and condescending lore and compassion, and poverty of spirit (Mat_5:3) which cannot be predicated of Him, but only of penitent sinners conscious of their unworthiness and longing for salvation. Compare the rich remarks of Olshausen on this whole passage, for the elucidation of which his genial, lovely, gentle spirit peculiarly fitted him (in Kendrick’s revised translation, vol. i., p. 434–437). But Lange has gone still deeper in the doctrinal reflections and homiletical hints which follow.—P. S.]
[An imperfect rendering of religiöse Schwungkraft des Gemüths.—P. S.]
[Compare the lines of Schiller, the best he ever wrote:
“Was kein Verstand der Verstandigen usht,
Das übes [glaubst] in Einfalt sin sindlich Geüth.”—P. S.]
