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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 òåì 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.