of the wise are as goads, to those who are thus yoked.
Now this is the hardest part of our lesson, and therefore it is qualified, (v. 30.) My yoke is easy and my burden is light; you need not be afraid of it.
[1.] The yoke of Christ's commands is an easy yoke; it is χρηστὸς, not only easy, but gracious, so the word signifies; it is sweet and pleasant; there is nothing in it to gall the yielding neck, nothing to hurt us, but on the contrary, much to refresh us. It is a yoke that is lined with love. Such is the nature of all Christ's commands, so reasonable in themselves, so profitable to us, and all summed up in one word, and that a sweet word, love. So powerful are the assistances he gives us, so suitable the encouragements, and so strong the consolations that are to be found in the way of duty, that we may truly say, it is a yoke of pleasantness. It is easy to the new nature, very easy to him that understandeth, Prov. 14. 6. It may be a little hard at first, but it is easy afterwards; the love of God and the hope of heaven will make it easy.
[2.] The burden of Christ's cross is a light burden, very light: afflictions from Christ, which befall us as men; afflictions for Christ, which befall us as christians; the latter are especially meant. This burden in itself is not joyous, but grievous; yet as it is Christ's, it is light. Paul knew as much of it as any man, and he calls it a light affliction, 2 Cor. 4. 17. God's presence, (Isa. 43. 2.) Christ's sympathy, (Isa. 63. 9. Dan. 3. 25.) and especially the Spirit's aids and comforts, (2 Cor. 1. 5) make suffering for Christ light and easy. As afflictions abound, and are prolonged, consolations abound, and are prolonged too. Let this therefore reconcile us to the difficulties, and help us over the discouragements, we may meet with, both in doing work and suffering work; though we may lose for Christ, we shall not lose by him.
(3.) We must come to Jesus Christ as our Teacher, and set ourselves to learn of him, v. 29. Christ has erected a great school, and has invited us to be his scholars. We must enter ourselves, associate with his scholars, and daily attend the instructions he gives by his word and Spirit. We must converse much with what he said, and have it ready to use upon all occasions; we must conform to what he did, and follow his steps, 1 Pet. 2. 21. Some make the following words, for I am meek and lowly in heart, to be the particular lesson we are required to learn from the example of Christ. We must learn of him to be meek and lowly, and must mortify our pride and passion, which render us so unlike to him. We must so learn of Christ as to learn Christ, (Eph. 4. 20.) for he is both Teacher and Lesson, Guide and Way, and All in All.
Two reasons are given why we must learn of Christ.
[1.] I am meek and lowly in heart, and therefore fit to teach you.
First, He is meek, and can have compassion on the ignorant, whom others would be in a passion with. Many able teachers are hot and hasty, which is a great discouragement to those who are dull and slow; but Christ knows how to bear with such, and to open their understandings. His carriage toward his twelve disciples was a specimen of this; he was mild and gentle with them, and made the best of them; though they were heedless and forgetful, he was not extreme to mark their follies. Secondly, He is lowly in heart. He condescends to teach poor scholars, to teach novices; he chose disciples, not from the court, nor the schools, but from the sea-side. He teaches the first principles, such things as are milk for babes; he stoops to the meanest capacities; he taught Ephraim to go, Hos. 11. 3. Who teaches like him? It is an encouragement to us to put ourselves to school to such a Teacher. This humility and meekness, as it qualifies him to be a Teacher, so it will be the best qualification of those who are to be taught by him; for the meek will he guide in judgment, Ps. 25. 9.
[2.] You shall find rest to your souls. This promise is borrowed from Jer. 6. 16. for Christ delighted to express himself in the language of the prophets, to show the harmony between the two Testaments. Note, First, Rest for the soul is the most desirable rest; to have the soul to dwell at ease. Secondly, The only way, and a sure way to find rest for our souls is, to sit at Christ's feet and hear his word. The way of duty is the way of rest. The understanding finds rest in the knowledge of God and Jesus' Christ, and is there abundantly satisfied, finding that wisdom in the gospel which has been sought for in vain throughout the whole creation, Job 28. 12. The truths Christ teaches are such as we may venture our souls upon. The affections find rest in the love of God and Jesus Christ, and meet with that in them which gives them an abundant satisfaction; quietness and assurance for ever. And those satisfactions will be perfected and perpetuated in heaven, where we shall see and enjoy God immediately, shall see him as he is, and enjoy him as he is ours. This rest is to be had with Christ for all those who learn of him.
Well, this is the sum and substance of the gospel-call and offer: we are here told, in a few words, what the Lord Jesus requires of us, and it agrees with what God said of him once and again. This is my beloved Son, in whom I am well pleased; hear ye him.
CHAP. XII.
In this chapter, we have, I. Christ's clearing of the law of the fourth commandment concerning the Sabbath-day, and vindicating it from some superstitious notions advanced by the Jewish teachers; showing that works of necessity and mercy are to be done on that day, v. 1..13. II. The prudence, humility, and self-denial of our Lord Jesus in working his miracles, v. 14..21. III. Christ's answer to the blasphemous cavils and calumnies of the Scribes and Pharisees, who imputed his casting out devils to a compact with the Devil, v. 22..37. IV. Christ's reply to a tempting demand of the Scribes and Pharisees, challenging him to show them a sign from heaven, v. 38..45. V. Christ's judgment about his kindred and relations, v. 46..50.
1.AT that time Jesus went on the Sabbath-day through the corn; and his disciples were an hungred, and began to pluck the ears of corn, and to eat. 2. But when the Pharisees saw it, they said unto him, Behold, thy disciples do that which is not lawful to do upon the Sabbath-day. 3. But he said unto them, Have ye not read what David did when he was an hungred, and they that were with him; 4. How he entered into the house of God, and did eat the shew-bread, which was not lawful for him to eat, neither for them which were with him, but only for the priests? 5. Or have ye not read in the law, how that on the Sabbath-days the priests in the temple profane the Sabbath, and are blameless? 6. But I say unto you, that in this place is one greater than the temple. 7. But if ye had known what this meaneth, I will have mercy, and not sacrifice, ye would not have condemned
