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Old and New Testament.
"Come to Me,
all who are weary and heavy-laden, and I will give you rest.
Matthew 11:29 "Take
My yoke upon you and
Me, for I am gentle and humble in heart, and YOU WILL FIND REST FOR
Matthew 11:30 "For My yoke is easy and My burden is
(imperative) pros me pantes hoi kopiontes (2PPAP) kai pephortismenoi,
(2PRPP) kago anapauso (1SFAI) humas. 29
(2PAAM) ton zugon mou eph humas kai
(2PPAAM) ap' hemou, hoti praus eimi (1SPAI) kai tapeinos te kardia,
kai heuresete (2PFAI) anapausin tais psuchais humon; 30 ho gar
zugos mou chrestos kai to phortion mou elaphron estin. (3SPAI)
Come to Me, all you who labor and are heavy-laden and overburdened,
and I will cause you to rest. [I will ease and relieve and refresh
your souls.] 29 Take My yoke upon you and learn of Me,
for I am gentle (meek) and humble (lowly) in heart, and you will find
rest (relief and ease and refreshment and recreation and blessed
quiet) for your souls. [Jer. 6:16] 30 For My yoke is wholesome
(useful, good—not harsh, hard, sharp, or pressing, but comfortable,
gracious, and pleasant), and My burden is light and easy to be borne.
Bible - Lockman)
Barclay: Come to me, all you who are exhausted and weighted
down beneath your burdens, and I will give you rest. Take my yoke upon
you, and learn of me, for I am gentle and lowly in heart, and you will
find rest for your souls; for my yoke is easy and my burden is
ESV: Come to me, all who labor and are heavy laden,
and I will give you rest. 29 Take my yoke upon you, and learn
from me, for I am gentle and lowly in heart, and you will find rest
for your souls. 30 For my yoke is easy, and my burden is
NLT: Then Jesus said, “Come to me, all of you who are
weary and carry heavy burdens, and I will give you rest. 29 Take
my yoke upon you. Let me teach you, because I am humble and gentle at
heart, and you will find rest for your souls. 30 For my yoke is
easy to bear, and the burden I give you is light.” (NLT
- Tyndale House)
Phillips: Come to me, all of you who are weary and
over-burdened, and I will give you rest! 29 Put on my yoke and
learn from me. For I am gentle and humble in heart and you will find
rest for your souls. 30 For my yoke is easy and my burden is
Wuest: Come here to me, all who are growing weary to the point
of exhaustion, and who have been loaded with burdens and are bending
beneath their weight, and I alone will cause you to cease from your
labor and take away your burdens and thus refresh you with rest. 29
Take at once my yoke upon you and learn from me, because I am meek and
lowly in heart, and you will find cessation from labor and refreshment
for your souls, 30 for my yoke is mild and pleasant, and my
load is light in weight. (Eerdmans)
Young's Literal: 'Come unto me, all ye labouring and burdened
ones, and I will give you rest, 29 take up my yoke upon you,
and learn from me, because I am meek and humble in heart, and ye shall
find rest to your souls, 30 for my yoke is easy, and my burden
COME TO ME ALL WHO ARE WEARY AND
HEAVY-LADEN AND I WILL GIVE YOU REST:
Deute (imperative) pros me pantes hoi
kopiontes (2PPAP) kai pephortismenoi, (2PRPP) kago anapauso (1SFAI) humas
Isa 45:22-25 53:2,3 55:1-3 Jn 6:37 7:37 Rev 22:17) (All: Mt 23:4 Ge
3:17-19 Job 5:7 14:1 Ps 32:4 38:4 90:7-10 Eccl 1:8,14 2:22,23 4:8 Isa 1:4
61:3 66:2 Mic 6:6-8 Ac 15:10 Ro 7:22-25 Gal 5:1) (And I will give you
rest:: Mt 11:29 Ps 94:13 116:7 Isa 11:10 28:12 48:17,18 Jer 6:16 2Th 1:7
J H Jowett
wisely wrote that...
This exquisite passage is like a flower
which one is almost afraid to touch, lest he should spoil the delicate
bloom. Yet to disturb the flower may awake a fragrance and distribute it to
J C Ryle adds
There are few texts more striking than
this in all the Bible—few that contain so wide and sweeping an
invitation—few that hold out so full and comfortable a promise. (Come
Indeed, as I began to
compile the notes on this great passage, it became obvious to me that the
simple words of Jesus were so profound that an entire book, even a library
of books, could not exhaust their meaning. C H Spurgeon delivered at
least 12 sermons on Mt 11:28-30 and yet said that one could not preach too
often on these passages! Spurgeon also wrote that...
there are mines of instruction here. Superficially read, this royal promise
has cheered and encouraged tens of thousands, but there is a wealth in it
which the diligent digger and miner shall alone discover. Its shallows are
cool and refreshing for the lambs, but in its depths are pearls for which we
hope to dive.
And so the following comments are meant
only to give you food for thought as you ponder these great words of our
Savior. Let me strongly encourage you to treasure Jesus' words in
Matthew 11:28-30 in your heart (Memorize
so that you will be able to meditate on them (Meditation)
and allow your Teacher the Holy Spirit to minister deeply to your soul. You
will not be disappointed.
The greatest invitation that ever issued from a Man's lips.
the first time to salvation (Justification). In the context of Jesus'
preceding words in Matthew 11, this is the primary interpretation of
His call to come...
Come, Ye Sinners, Poor and Needy
by Fernando Ortega & Amy Grant)
by Todd Agnew)
Ye Sinners, Poor and Needy
Weak and wounded, sick and sore;
Jesus ready stands to save you,
Full of pity, love and power.
I will arise and go to
He will embrace me in His arms;
In the arms of my dear Savior,
O there are ten thousand charms.
ye thirsty, come, and welcome,
God’s free bounty glorify;
True belief and true repentance,
Every grace that brings you nigh
ye weary, heavy laden,
Lost and ruined by the fall;
If you tarry till you’re better,
You will never come at all.
View Him prostrate in the garden;
On the ground your Maker lies.
On the bloody tree behold Him;
Sinner, will this not suffice?
Lo! th’ incarnate God ascended,
Pleads the merit of His blood:
Venture on Him, venture wholly,
Let no other trust intrude.
Let not conscience make you linger,
Not of fitness fondly dream;
All the fitness He requireth
Is to feel your need of Him.
While there must be
this initial coming to Jesus for salvation rest, by way of
application, there is yet a need for every saint to daily "Come"
and allow the Spirit of Christ to grow us in grace and Christlikeness (2Pe
3:18-note) (Sanctification see
Three Tenses of Salvation).
And then there will be
a final invitation to
"Come!" when Jesus invites us to
come away to Him (if we pass away before He returns) or to come
to Him (if we are here to experience the Rapture - 1Th 4:17-note) and be with Him forever and ever in
the eternal rest of Paradise! (Glorification).
to continually encourage) one another with" Jesus' invitation to "Come!".
I Heard the Voice of Jesus Say
I heard the voice of Jesus say,
“Come unto me and rest;
Lay down, thou weary one, lay down
Thy head upon my breast.”
I came to Jesus as I was,
Weary and worn and sad;
I found in Him a
And He has made me glad.
Dear reader, at whatever stage of your
life you find yourself, will you not hear the gracious invitation that
falls from His perfect lips?
Will you not
dear struggling sinner, trying to make yourself acceptable to the Holy God?
Will you not come
dear struggling saint, trying daily to earn your Father's approval, trying
daily to defeat that besetting sin that only the Spirit of Christ can defeat
as you learn to cooperate with Him
And dear saint, will you not live in the light of His final call to "Come!",
allowing this firm anchor motivate a deep desire for daily purification (1Jn
and growth in likeness to Christ, your Lord?
And here is the great assurance that the One Who calls us to "Come" now
will Himself come very soon, a coming for which we pray "Come Lord Jesus"...
He who testifies to these things says,
"Yes, I am coming quickly."
Come, Lord Jesus.
The grace of the Lord Jesus be with all. Amen.
Revelation 22:20, 21
- Not "do this" or "don't do that" but simply "Come". Note also that Jesus does not say come to the church,
to a creed, to a clergyman, to a "denomination" or to anything but to Jesus Himself,
to a vital, dynamic, radical relationship with the Living Lord. As Oswald Chambers says "Personal contact with
Jesus alters everything." Do nothing else but
to Him, for He alone is the way, the truth, the life (Jn 14:6). There is
salvation rest in no one else, for there is no other Name under heaven that
has been given among men, by which we must be saved (the first time and then
every day thereafter!). (Acts 4:12) Jesus is
the narrow gate, the narrow way that leads to the rest of eternal life (Mt
7:13, 14). Inherent in Jesus' call to come is that the hearer come now
wait nor procrastinate - when you hear His invitation, that is the day of
salvation (cp 2Cor 6:2).
J C Ryle
exhorts us "Beloved brethren, see that you refuse not
Him who speaks to you this day. If a letter came to you from the ruler of
this country you would not despise it. If you were sick, and advice came
from a wise physician, you would not reject it. If you were in danger, and
counsel came from your best and truest friend, you would not make light of
it. Then hear the words that Jesus sends to you this day. Listen to the King
of kings. Then body and soul shall be His. (Come
usual says it well "‘Come’;
He drives none away; He calls them to Himself. His favorite word is ‘Come.’
(Ed: "Come" was the call to His first disciples - Mt 4:19YLT) Not, go to Moses – ‘Come
unto me.’ To Jesus Himself we must come, (How?) by a personal trust. Not to
doctrine, ordinance, nor ministry are we to come first; but to the personal
How do we come to
Jesus? The most "generic
answer" is by faith and trust in Jesus.
Oswald Chambers adds that "The
attitude of coming is that the will resolutely lets go of everything and
deliberately commits all to Him."
Adam Clarke says "Come to Me" "in the
implies simply, believing in Christ and becoming His disciple or follower."
Are you a follower of Christ? Have you
come to Jesus?
William MacDonald elaborates on what it means to "Come"
writing that "To come means to believe (Acts 16:31); to
receive (John 1:12); to eat (John 6:35); to drink (John 7:37); to
45:22); to confess (1 Jn. 4:2); to hear (John 5:24, 25); to enter a door
(John 10:9); to open a door (Rev. 3:20); to touch the hem of His garment
(Matt. 9:20, 21); and to accept the gift of eternal life through Christ our
Lord (Ro 6:23).
James Smith addresses believers
All true Christians know Christ—not with
a mere theoretical knowledge, which may be obtained from books; but with a
knowledge which the Holy Spirit works in the heart. We know Christ . . . in
the glory of His person, in the perfection of His work, and in the riches of
His wondrous grace. We so know Christ, that He stands out before us, as the
chief among ten thousand, and the altogether lovely One. And the more we
know Him—the more intimate we wish to become with Him!
We not only know Christ—but we need Him. And the longer we live—the more we
need Him. Nor do we merely need Christ, but we need everything in Christ, or
that Christ has. We need . . .His blood to cleanse us, His righteousness to
clothe us, and His Spirit to sanctify us. We need Christ daily, hourly!
As we need Christ—so we come to Christ. Not once for all, but we continue
to come. We must come to Him . . .in every trial, in every trouble, in every
conflict, to unburden our minds, to find rest for our souls. We come to Him
. . . for wisdom, for strength, for holiness. Much of experimental
(experiential) religion consists in coming daily and hourly to Jesus.
(1205) (deute) is an adverb which means "Come here!" or "Come on!" in the
sense of a command or an exhortation. Deute is used with the plural
imperative either expressed or more often understood (as in Mt 11:28). For
example in Mt 4:19 Jesus says "Follow
Me" or more literally "Come
you after me" where the adverb deute functions as an aorist
imperative, a command to do this now!
Friberg -- Deute serving
as the plural of deuro; adverb; (1) with an imperative following
come! come on! come now! (MT 21.38); (2) absolutely come (MT 22.4); with opiso come after, follow (MT 4.19)
Deute - 21x in
21v in the NT - Matt 4:19; 11:28; 19:21; 21:38; 22:4; 25:34; 28:6; Mark
1:17; 6:31; 10:21; 12:7; Luke 18:22; John 4:29; 11:43; 21:12; Acts 7:3, 34;
Rom 1:13; Rev 17:1; 19:17; 21:9. NAS = come(9), come away(1),
Deute is used
most often by Jesus - Mt 4:19, 11:28, 19:21, Mt 25:34 (When He reigns as
King in the Millennium), Mk 1:17, 6:31, 10:21, 18:22, Jn 11:43 (Call to
Lazarus), Jn 21:12 (Post-resurrection invitation to His disciples to eat
Deute - 30v in
the non-apocryphal Septuagint - Gen 11:3f, 7; 37:20, 27; Exod 1:10; Josh
10:4; Judg 9:15; 2 Kgs 1:2, 6; 6:2, 13, 19; 7:4, 14; 22:13; Neh 2:17; Job
17:10; Ps 34:11; 46:8; 66:5, 16; 74:8; 83:4; 95:1, 6; Isa 1:18; 2:3, 5;
9:10; 27:11; 56:9; Jer 11:19; 18:18; 51:10; Dan 3:26; 6:5; Jonah 1:7; Mic
outlines Jesus' special invitation...
1. It is personal — “Come unto me.” God
directs to Christ, not to His members.
2. It is present — “Come “ now, do not wait.
3. So sweet an invitation demands a spontaneous acceptance.
4. He puts the matter very exclusively. Do nothing else but come to Him.
David Guzik observes that when
Jesus commands men and women to "Come unto Me", He demonstrates "His authority...This invitation is
unthinkable in the mouth of anyone else but God, and woe to the men who call
people to themselves instead of Jesus! (Matthew
Oswald Chambers comments on Jesus'
invitation to "Come" = When you hear those words you will know
that something must happen in you before you can come. The Holy Spirit will
show you what you have to do, anything at all that will put the axe at the
root of the thing which is preventing you from coming to Jesus. You will
never get further until you are willing to do that one thing. The Holy
Spirit will locate the one impregnable thing in you, but He cannot budge it
unless you are willing to let Him.
All - This
Greek word generally means all with no exceptions, and yet in the present
context the all is in a sense restricted...restricted by Jesus statement to
those humble souls who acknowledge their weariness of struggling with sin. This "all" is God's "all merciful
antidote" for the horrible "all" of Ro 3:23 where Paul says "all
have sinned and fall short of the glory of God." Jesus is speaking to a Jewish audience but with the "all"
opens the gates of salvation to sinners from every tribe, every tongue, every people,
every nation! As a Gentile believer, I praise God for this "all"
from the lips of the Redeemer of mankind!
J C Ryle
expounds on the "all"...
The "laboring and heavy laden" describes
all who are pressed down and burdened by a feeling of sin. It describes all
whose consciences are set at work, and who are brought to concern about
their soul—all who are anxious about salvation, and desire to have it—all
who tremble at the thought of judgment, and know not how to get through it,
and of hell, and are afraid of falling into it; and long for heaven, and
dread not getting to it; and are distressed at the thought of their own
sinfulness, and want deliverance. All such people appear to be the laboring
and heavy laden to whom Jesus speaks....This was the state of mind in which
we see the jailer at Philippi. He was roused from sleep by an earthquake.
His fear brought his sin to his remembrance, and he came and fell down
before Paul and Silas, and said, "Sirs, what must I do to be saved?" This is
the state of mind I desire to see in each of you, for the beginning of all
saving religion. You will never come to Christ until you feel your need. You
ought, everyone, to feel laboring and heavy laden....But to all laboring and
heavy laden souls, whoever they may be, to you Jesus speaks—to you is this
word of salvation sent. Take heed that it is not in vain. Jesus speaks
to ALL such: none are left out. (Come
John Gill - The persons invited are not ‘all’
the inhabitants of mankind, but with a restriction: ‘all ye that labor and
are heavy laden,’ meaning not those who labor in the service of sin and
Satan, are laden with iniquity and insensible of it: those are not weary of
sin nor burdened with it, nor do they want or desire any rest for their
souls; but such who groan, being burdened with the guilt of sin on
their consciences and are pressed down with the unsupportable yoke of the
Law and the load of their trespasses, and have been laboring till they are
weary, in order to obtain peace of conscience and rest for their soul by the
observance of these things, but in vain. These are encouraged to come to
Him, lay down their burdens at His feet and look to Him, and lay hold by
faith on His person, blood and righteousness.
- The character of the persons invited: all
that labor and are heavy laden. This is a word in season to him that is
weary (Isa. 50:4). Those that complain of the burden of the ceremonial law,
which was an intolerable yoke, and was made much more so by the tradition of
the elders (Luke 11:46); let them come to Christ and they shall be made
easy....But it is rather to be understood of the burden of sin, both the
guilt and the power of it. All those, and those only, are invited to rest in
Christ that are sensible of sin as a burden and groan under it, that are not
only convicted of the evil of sin—their own sin—but are contrite in soul for
it; that are really sick of sin, weary of the service of the world and the
flesh, that see their state sad and dangerous by reason of sin, and are in
pain and fear about it: as Ephraim (Jer. 31:18-20), the prodigal (Luke
15:17), the publican (Luke 18:13), Peter’s hearers (Acts 2:37), Paul (Acts
9), the jailer (Acts 16:29, 30). This is a necessary preparative for pardon
John Calvin - He now kindly invites to Himself those
whom He acknowledges to be fit for becoming His disciples. Though He is
ready to reveal the Father to all, yet the great part are careless about
coming to Him, because they are not affected by a conviction of their
necessities. Hypocrites give themselves no concern about Christ because they
are intoxicated with their own righteousness, and neither hunger nor thirst
after His grace. Those who are devoted to the world set no value on a
heavenly life. It would be vain therefore for Christ to invite either of
these classes, and therefore He turns to the wretched and afflicted. He
speaks of them as ‘labouring’ or being under a ‘burden,’ and does not mean
generally those who are oppressed with griefs and vexations, but those who
are overwhelmed by their sins, who are filled with alarm at the wrath of God
and are ready to sink under so weighty a burden.
The metaphor (all who are weary and
heavy laden) appears to be taken from a man who has a great load laid
upon him, which he must carry to a certain place: every step he takes
reduces his strength, and renders his load the more oppressive. However, it
must be carried on; and he labors, uses his utmost exertions, to reach the
place where it is to be laid down. A kind person passing by, and, seeing his
distress, offers to ease him of his load, that he may enjoy rest.
The Jews, heavily laden with the
burdensome rites of the Mosaic institution, rendered still more oppressive
by the additions made by the scribes and Pharisees, who, our Lord says, (Mt
23:4) bound on heavy burdens; and laboring, by their observance of the law,
to make themselves pleasing to God, are here invited to lay down their load,
and receive the salvation procured for them by Christ. (Ed:
Are you laboring to make yourself "pleasing to God?" This is a subtle trap
into which we all so easily fall because we have been so well trained to be
"man pleasers" and think that we can please God in the same manner we have
learned to "please" men!)
Sinners, wearied in the ways of
iniquity (cp Isa 6:5 Lk 5:8), are also invited to come to this Christ, and
find speedy relief (Lk 18:13, 14).
Penitents (those who feel or show
sorrow and regret for against the Holy God), burdened with the guilt of
their crimes, may come to this Sacrifice, and find instant pardon (cp 1Jn
1:9, Pr 28:13-note).
Believers, sorely tempted, and
oppressed by the remains of the carnal mind (the
"flesh"), may come to this blood, that cleanses from all
unrighteousness; and, purifies from all sin, and powerfully succors
(Literally, succor means to run to or run to support; hence that which
provides help or relieve when in difficulty, want, distress or suffering) in
every temptation (every
trial), they shall find
in this complete Saviour.
All are invited to come, and
all are promised rest.
If few find rest
from sin and vile affections, it is because few come to Christ to receive
it. (Comment: How often we
refuse to "Come" because we enjoy our sin more than we desire the Savior at
that moment. God help us to "Come" quickly to Jesus!)
Note that Jesus
directs His call to the heavy burdened, to the weak, not the strong. "He
called those who sensed they must come to Him to relieve their need instead
of living in self-sufficiency." (Guzik) God is ever opposed to the proud,
but stands ready to give abundant grace to the humble of heart. (James 4:6-note)
Therefore " Humble yourselves in the presence of the Lord, and He will exalt
you." (James 4:10-note)
Jesus' invitation in the New
Testament to come and be refreshed recalls Jehovah's offer in the Old
Testament to His people to rest in the New Covenant...
For I satisfy the weary ones and
refresh everyone who languishes. (Jer 31:25).
Weary and heavy laden - As Jesus
said elsewhere it is not the (spiritually) well who need a physician but the
(spiritually) sick. Do you even see your need to come to Jesus? As MacDonald says "In order to truly come to Jesus, a person must admit that he
is burdened with the weight of sin. Only those who acknowledge they are lost
can be saved." As discussed earlier, while Jesus' invitation is especially a
call to come to Him for salvation, the call is also applicable to saints who
are weary in their struggle to live the Christian life in their own
= labor, fatigue) This root
word study) is used in secular
Greek of “a beating,” “weariness” (as though one had been beaten) and “exertion,”
was the proper word for physical tiredness induced by work, exertion or
means to to exhibit great effort and exertion, to the point of sweat and
exhaustion. To physically become worn out, weary or faint. To engage in hard
work with the implication of difficulty and trouble. The work described by
kopiao was left one so weary it was as if the person had taken a beating.
Kopiao describes not so much the actual exertion as the weariness which
follows the straining of all one's powers to the utmost. Figuratively kopiao
means to become emotionally fatigued and/or discouraged and thus to lose
heart and/or give up. The
presents the pathetic picture of one who is persistently physically weary
and tired, spiritually exhausted, discouraged and ready to "throw in the
towel"! Does that
describe you dear reader? Then Jesus' words of promised presence and power are
perfect for you dear weary one!
- Weary translates a present active
participle and refers figuratively to arduous toil in seeking to please God
and know the way of salvation. Jesus calls to Himself everyone who is
exhausted from trying to find and please God in his own resources. Jesus
invites the person who is wearied from his vain search for truth through
human wisdom, who is exhausted from trying to earn salvation, and who has
despaired of achieving God’s standard of righteousness by his own efforts.
Very, Very Weary - The date was August 15, 1930. On that day, a
45-year-old New York State Supreme Court Justice named Joseph Crater, after
spending an evening eating out with friends, hailed a taxi and was never
seen or heard from again. It remains one of the most mystifying Missing
Person cases in FBI files. The FBI immediately suspected a kidnapping by
someone who held a judicial grudge against Justice Crater. But that didn’t
seem to pan out. They then suspected Mafia activity because Justice Crater
was an enemy of the Mafia. But, again, that led nowhere. There is only one
clue which remains to this day. When Mrs. Crater returned to their apartment
the evening her husband disappeared, there on the table was a large check
made out to her and a note attached to the check in her husband’s
handwriting which simply said, "I am very, very tired. Love, Joe" Maybe you
can relate to Joe Carter– tired and stressed out in life thoughts of
Checking out! Maybe you can relate to Joe Carter– tired and stressed out in
life thoughts of Checking out! 2% of Americans are regularly dealing with
stress –Those most likely to deal with stress are those in their 40’s.
I walked life's path
Disturbed and quite unblest,
Until I trusted Jesus;
Now faith has given REST.
on the meaning of weary..."all ye that labor," in whatever form.
In the service of formal religion, in the
attempt to keep the law, or in any other way of self-justification.
In the service of self to get gain, honor, ease, etc.
In the service of the world to discover, invent, legislate, etc.
In the service of Satan, lust, drink, infidelity, etc.
J C Philpot on "weary"...
The Lord's purpose in laying burdens upon
us is to weary us out. We cannot learn our religion in any other way. We
cannot learn it from the Bible, nor from the experience of others. It must
be a personal work, wrought in the heart of each; and we must be brought,
all of us, if ever we are to find rest in Christ, to be absolutely wearied
out of sin and self, and to have no righteousness, goodness, or holiness of
The effect, then, of all spiritual labor is to bring us to this point: to be
weary of the world, for we feel it, for the most part, to be a valley of
tears; to be weary of self, for it is our greatest plague; weary of
professors, for we cannot see in them the grace of God, which alone we prize
and value; weary of the profane, for their ungodly conversation only hurts
our minds; weary of our bodies, for they are often full of sickness and
pain, and always clogs to our soul; and weary of life, for we see the
emptiness of those things which to most people make life so agreeable.
By this painful experience we come to this point: to be worn out and
wearied; and there we must come, before we can rest entirely on Christ.
As long as we can rest in the world, we shall rest in it. As long as the
things of time and sense can gratify us, we shall be gratified in them. As
long as we can find anything pleasing in self, we shall be pleased with it.
As long as anything visible and tangible can satisfy us, we shall be
satisfied with them.
But when we get weary of all things visible, tangible, and sensible—weary of
ourselves, and of all things here below—then we want to rest upon Christ,
and Christ alone.
from phortos = something carried [Acts 27:10 = freight of a
ship], from phero = to bring or carry) means to load or burden with
something, to cause someone to carry something, to overburden. Phortizo in a
figurative sense describes overburdening someone spiritually (with ceremony,
rules, laws, etc).
In the only other NT
use Jesus used phortizo to describe the lawyers (prototypical "legalists" in
a spiritual sense) placing impossible religious demands on the the people,
especially the "burden" of keeping the law.
Luke 11:46 But He said, "Woe to you
lawyers as well! For you weigh men down (verb - phortizo) with
burdens (noun - phortion) hard to bear, while you yourselves will not even
touch the burdens with one of your fingers.
Heavy laden here in Matthew is in
which describes a past
completed action (at some point they became weary) with ongoing effect (they
are still weary). They are pictured as overloaded like beasts of burden.
MacArthur adds that in the passive
voice the idea is "that at some time in the past a great load was dumped on
the wearied person." He goes to explains that while "weary refers to the
internal exhaustion caused by seeking divine truth through human wisdom,
heavy-laden suggests the external burdens caused by the futile efforts of
Jesus bore every burden we could
never bear, just as prophesied by Isaiah...
Surely our griefs He Himself bore,
And our sorrows He carried;
Yet we ourselves esteemed Him stricken,
Smitten of God, and afflicted.
that all who are "heavy laden" are called....
Laden heavily because weary, vexed,
Laden with sin, guilt, dread, remorse, fear of death.
Laden with care, anxiety, greed, ambition, etc.
Laden with sorrow, poverty, oppression, slander, etc.
Laden with doubt, temptation, conflict, inner faintness, etc.
James Montgomery Boice explains
that "The phrase “weary and burdened”
does not refer to physical weaknesses or to what we might call the burdens
of a difficult life, though it may include them. It chiefly refers to a
sense of sin’s burden and the need of a Savior. The context makes this
clear, for the earlier verses describe the rejection of John the Baptist and
Jesus by the Jewish masses, followed by the Lord’s denunciation of Korazin,
Bethsaida, and Capernaum for their failure to repent at Jesus’ preaching.
They were not burdened by sin. They were getting along just fine.
Still, there were people who were burdened, and these people believed that
Jesus could lift sin’s weight and turned to him to do it. These people
listened to Him, trusted Him, and found salvation. (The Gospel of
Matthew - Baker Books)
I will give you
rest - Note that we are not invited to come to a doctrine
which is systematic (as good and necessary as that might be),
but to a Savior Who is Divine, to the Person of the Lord Jesus
Christ. Jesus Himself is our Rest!
Are you learning how to abide
in Him, to rest in Him? If not, you will grow
weary even of "well doing"! It seems that many of God's children
are growing weary of following Jesus, and are being swept away into the
bypaths of this technologically tempting, but temporal world system which is
headed by Satan (1Jn 5:19). As a result many of God's children are restless
("weary and heavy-laden") and desperately need to hear and heed Jesus' sweet
call to "Come" to Him. He will give a rest the world can neither give nor
Paul gives us a clue to how we can learn to
abide and shows us the "fruit" of this learning...
Not that I speak from want; for I have
learned to be content in whatever circumstances I am (Test
question - Do you give thanks in every circumstance? 1Th 5:18 Do you
consider it all joy when you encounter various trials? James 1:2. As
you practice these disciplines of gratitude and joy, you will come more and
more to learn that it is only as you relinquish your "rights", your "power"
and rely on the indwelling enabling power of the Holy Spirit that you will
begin to learn the secret of the "Christ life".).
12 I know how to get along with humble means, and I also know how to live in
prosperity; in any and every circumstance I have learned the secret
of being filled and going hungry, both of having abundance and suffering
need. 13 I can do all things through Him who strengthens me. (Phil 4:11, 12,
I will give -
Rest is a divine gift, but note that Jesus' promise of rest is conditional. It is conditioned on
individual making the personal choice to "Come" at His bidding! He is "gentle
and humble in heart" and so He will not coerce or force us to come
to Him against our will!
writes on "I will give you rest"...
“Come,” says Christ, “and I will give you rest.” I will not show you rest,
nor barely tell you of rest, but I will give you rest. I am faithfulness
itself, and cannot lie, I will give you rest. I who have the greatest power
to give it, the greatest will to give it, the greatest right to give it,
come, laden sinners, and I will give you rest. Rest is the most
desirable good, the most suitable good, and to you the greatest good.
says Christ; that is, believe in Me, and I will give you rest; I will give
you peace with God, and peace with conscience: I will turn your storm into
an everlasting calm; I will give you such rest, that the world can neither
give to you nor take from you.
Augustine has a
well known quote that relates to the divine rest that Jesus offers...
Lord, Thou madest us for Thyself, and we
can find no rest till we find rest in Thee!
Samuel Rutherford wrote
There are many heads resting on Christ’s
bosom, but there’s room for yours there.
How blest Thy saints! How safely led!
How surely kept! How richly fed!
Saviour of all in earth and sea,
How happy they who rest
-Henry Francis Lyte
Note that this rest is not just any
rest, but is rest which is given by Jesus. In Hebrews 4:3 and Hebrews
4:5 the writer quotes God as describing the rest available to believers as "My
rest". Therefore this rest is in every sense a divine rest, the rest the
Creator Himself enjoys, a rest that is joyous, satisfying and productive, in
every sense a supernatural rest. Can you grasp that incredible truth? In a
world that is becoming increasingly restless, believers have the
invitation to trust in a quality of rest that is literally "other
Oswald Chambers comments that
"I will give you rest," i.e., I will stay
(Ed: Support you from sinking, sustain you with strength) you. Not -
I will put you to bed and hold your hand and sing you to sleep; but -
I will get you out of bed, out of the languor and exhaustion, out of the
state of being half dead while you are alive; I will imbue you with the
spirit of life, and you will be stayed by the perfection of vital activity.
David who was often surrounded by
tumultuous circumstances (and had learned to rest in the Lord) wrote...
in the LORD and wait patiently for Him.
Do not fret because of him who prospers in his way,
Because of the man who carries out wicked schemes.
in this psalm is a verb and is in the form of a command for the reader to
rest and be quiet in God, which parallels Jesus' command to
and enter into His blessed rest!
As we have alluded to earlier, every
believer enters the rest of justification and that only once, but then every
believer must learn to enter His blessed, divine rest daily, yea, even
moment by moment. It is available, but it requires a choice to trust Him
(see more discussion on this topic below). And so when the circumstances of
the day seem too much to bear, we do well to recall that there is always an
invitation to share the yoke with One Whose strength never fails and the
result is rest for our souls.
Are you learning the secret of daily
entering into the Savior's rest
and experiencing His soul calming presence and power?
In light of the preciousness of God's
rest, the writer of Hebrews exhorted his readers...
Let us therefore be diligent to enter
that rest, lest anyone fall through following the same example of
disobedience. (Hebrews 4:11)
Comment: While this passage is
referring in context to the rest of salvation (justification), the principle
is still applicable to believers to be diligent to enter the rest Jesus
provides continually in our journey of sanctification.
Rest (refresh) (373)(anapauo
from ana = again, back, or even as intensifying the meaning of the
verb + pauo = to cease or give rest) means to cause
someone to become physically refreshed as the result of resting from work
which is what Jesus did with his disciples in Mark 6:31.Anapauo can
also refer to spiritual refreshment or revival which is Jesus' sense here in Mt
Related Resource -
good topic to mediate on if you have signs of "spiritual burnout"
Vine writes that
anapauo signifies “to cause or
permit one to cease from any labor or movement” so as to recover strength.
It implies previous toil and care. Its chief significance is that of taking,
or causing to take, rest; it is used in the middle voice in Luke 12:19,
“take (thine) ease,” indicative of unnecessary, self-indulgent relaxation.
In the papyri it is used technically, as an agricultural term.
Our English word "refresh"
means to restore or give new strength or energy to, to invigorate, to
relieve after fatigue, to reanimate after depression, to revive what is
drooping, to restore or maintain by renewing supply. Each of these nuances
could be applied to our spiritual life and the effect of the rest that Jesus
gives us when we come to Him. For example, when Jesus refreshes, He restores
our strength or gives us new spiritual strength, He relieves our spiritual
fatigue, He revives our drooping spirits, etc.
parable of the rich farmer (Lk 12:16, 17, 18, 19, 20, 21, 22, 23), He
contrasts rest with anxiety about this life and its attendant
fear of being without earthly possessions (which usually end up "possessing"
And I will say to my soul, "Soul, you have many goods laid up for many years
take your ease
(Young's Literal = "be resting"-
anapauo is in the
- he is "preaching" to his soul to rest - contrast the "Jesus way" - simply
come to Him, take His yoke, learn from Him, then your receive supernatural
rest, not the ethereal, fleeting "rest" the world and worldly possessions
offer! There is simply no comparison!), eat, drink and be merry."' (Luke
In this parable, the "rich man" thought that he could
"rest" (take ease) in the fact that he had earthly goods, but Jesus shattered this false
hope (for him and for all who trust in earthly possessions) by pointing out
that true rest comes from knowing that the Father in heaven cares for
us (Lk 12:24, 28, 30, 31) and will provide all we need (cp Php 4:19).
When we're discouraged spiritually
And fear and doubt assail our soul,
We may just need to
Before God heals and makes us whole.
Rest for the restless soul is found in the Word, in Jesus the
Incarnate Word Who invites us to "Come"...
For thus the Lord God, the Holy One of
Israel, has said, “In repentance and rest you will be saved, In quietness
and trust is your strength.” (Isa. 30:15)
Dost ask who that may be?
Christ Jesus it is He;
Lord Sabaoth His name,
From age to age the same,
And He must win the battle.
J Vernon McGee
in his commentary on the book of Ruth writes that...
This is a rest that only a Godly Redeemer
can provide. It is the rest of redemption. After God created the heavens and
the earth, Scripture instructs us that He rested. That was a Creation
All was good and complete, and nothing needed to be done to improve it. Then
man sinned, and God broke His creation rest. “His ox was in the ditch,” and
God began to move to get man out of the ditch of sin. From that day on, God
has not rested. Christ said, “My Father worketh hitherto, and I work” (John
5:17). God will not rest until redemption is finished and sin is
destroyed....The redemption rest that is provided today for a lost sinner is to cease
from his own works and trust his Redeemer-Kinsman to provide his rest.
Hebrews 4:9, 10 tells us, "There remains therefore a rest to the people of
God. For he that is entered into his rest, he also hath ceased from his own
works, as God did from His." This is the rest that comes when we no longer
trust our works but receive His work of redemption on the Cross as the
penalty for our sins. Furthermore, we are instructed to rest in Him daily
and to commit our every problem and difficulty to Him, as Peter wrote,
"Casting all your care upon him; for he cares for you" (1Pet 5:7).
in our great Redeemer is there rest for the restless heart of man from the
threshing floor of this world, with its chaff, stubble, and crowd. (Ruth and
Esther : Women of faith)
Can you trust God to
take care of your needs? There is no rest in this life without trust in His
life giving provisions. As believers, those who have experienced the initial
reality of resting our restless hearts in Christ, what is the greatest
problem we face? Do we believe God can meet it? Can we—will we—trust him? If
so, God’s Word, in the present passage, the Incarnate Word Himself, offers
rest. Spurgeon said
that "Faith is reason at rest in God." The writer of
Hebrews said "There remains, then, a Sabbath-rest for the people of God”
(Hebrews 4:9). “Now we who have believed enter that rest” (Hebrews 4:3).
Lord Jesus Christ Thou art to me.
From the spectral mist and the driving clouds,
From the shifting shadows and phantom crowds
From unreal words and unreal lives,
Where truth with falsehood feebly strives:
From the passings away, the chance and change,
Flickerings, vanishings, swift and strange,
I turn to my glorious REST in
Who art the grand Reality.
FIND REST O
IN JESUS ALONE!
James Smith reminds us as
There is no rest for the Christian in
this world. There will be always something to disturb, perplex or distress
him; it is an enemy's land.
But Jesus says, "I will give you rest." He does so by enabling us to . .
.rely on His Word, recognize His hand, submit to His will, and trust in His
He assures us . . . that our sins are forgiven; that we are safe in His
keeping; that His presence shall always be with us; and that all things
shall work together for our eternal good.
We can rest on His faithfulness—for He has been tried, and found faithful.
We can rest on His love—for He loves us to the uttermost.
We can rest on His power—for it is ever engaged on our behalf.
We can rest on His covenant—for it is ordered in all things and sure.
We can rest on His blood—for it speaks peace, pardon, and acceptance with
We can rest at His feet—for there we are safe, and can never be injured.
We cannot rest . . . on our graces, on our comforts, on our friends, or on
We may rest on Jesus alone.
Return to your rest,
O my soul,
For the LORD has dealt bountifully with you.
For Thou hast rescued my soul from death,
My eyes from tears, My feet from stumbling.
Spurgeon comments: He calls the
rest still his own, and feels full liberty to return to it. What a mercy it
is that even if our soul has left its rest for a while we can tell it -- "it
is thy rest still." The Psalmist had evidently been somewhat disturbed in
mind, his troubles had ruffled his spirit but now with a sense of answered
prayer upon him he quiets his soul. He had rested before, for he knew the
blessed repose of faith, and therefore he returns to the God who had been
the refuge of his soul in former days. Even as a bird flies to its nest, so
does his soul fly to his God. Whenever a child of God even for a moment
loses his peace of mind, he should be concerned to find it again, not by
seeking it in the world or in his own experience, but in the Lord alone.
When the believer prays, and the Lord inclines his ear, the road to the old
rest is before him, let him not be slow to follow it.
John Newton asks...
HOW is this rest to be obtained?
Blessed be God, in that way which alone can render it attainable by such
unworthy indigent creatures. If it was to be bought—we have nothing to offer
for it. If it was given as a reward of merit—we can do nothing to deserve
it. But Jesus has said, "I will give you rest!" Our title to it cost
Him dear; He purchased it for us with His own blood; but to us it comes
freely. Sincere faith in Jesus puts us in immediate possession of the
first-fruits, the pledge of this inheritance; and faith will lead us
powerfully and safely, through all hindrances and enemies, to the full
enjoyment of the whole.
FAITH unites us to Christ; gives us an immediate interest in all the
benefits of His life, death, and intercession; opens the way of
communication for all needful supplies of grace here, and insures to us the
accomplishment of all the Lord has spoken to us of, in a state of glory. "He
who believes shall be saved;" (Mark 16:16) —saved in defiance of all the
opposition of earth and hell; saved, notwithstanding he is in himself
unstable as water, weak as a bruised reed, and helpless as a newborn babe!
What Jesus will give—none can take away. Only remember that it is a free
gift. Receive it thankfully—and rejoice in the Giver. Let Him have all
the glory of His own undertaking. Renounce every other hope and every other
plea—but His promise and mediation. Commit your souls to Him—and then fear
nothing. "The eternal God is your refuge, and underneath are the everlasting
arms!" (Dt 33:27) He will fight your battles, heal your wounds, refresh your
fainting spirits, guide you by His counsel while here, and at last receive
you to Himself! (The
Present and Future Rest of True Believers)
Spurgeon's notes on Mt
This text is often preached from, but never too often, since the sorrows
with which it deals always abound, and the remedy is always effective.
This time we purpose to view it from our Lord’s side.
He entreats the weary to come to him. He beseeches them to learn of him. He
not only receives those who come, but begs them to come.
What is this desire which burns in his bosom? And whence comes it?
Let us carefully consider—
I. WHO IS HE?
1. One who has been rejected, yet he cries “Come unto me.”
2. One whose rejection involves us in fearful guilt, yet he is ready to
forgive, and to bestow rest upon us if we come.
3. One who knows his Father’s purpose, but fears not to give a pressing
invitation to all who labor and are heavy laden.
4. One who has all power to receive such as come, and to give rest to them
all. This is no vain invitation saying more than it means.
5. One who as the Son of God is infinitely blessed, and yet finds new joy in
giving rest to poor restless men.
II. WHOM DOES HE CALL, AND WHY?
1. Laborers, with more than they can do: disquieted, unhappy.
These he calls to himself that he may give them rest, and cause them to find
2. Heavy laden ones, with more than they can bear: oppressed, sorrowful,
ready to die.
3. The poor and illiterate who need to be taught.
4. The spiritually burdened, who much need a helping hand, and can only find
it in him.
III. WHAT CAUSES HIS DESIRE FOR THEM?
Not his own need of them.
Not their personal worthiness.
Nor aught that they are or can ever be. But,—
1. He has a love to our race.
“My delights were with the sons of men”: Pr
He would have these resting with himself.
2. He is himself a man, and knows the needs of men.
3. He has done so much to buy us rest that he would fain give it to us.
4. He delights to do more and more for us: it is his joy to give good things
5. He knows what our ruin will be unless we find rest in him.
6. He knows what our bliss will be if we come unto him.
IV. HOW THEN SHALL WE TREAT THIS CALL?
1. It is very earnest, let us heed it.
2. It is very simple, let the poorest seize upon it.
3. It exactly suits us. Does it not suit you?
4. It is very gracious, let us accept it.
A W Pink asks...
What did our Lord here signify,
when He bade all the weary and heavy laden to come unto Him? Excerpt
from The Call of Christ)
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
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. (
J C Ryle asks...
What is the invitation to the
laboring and heavy laden? Jesus says, "come unto me."
I love that word "Come." To me it seems full of grace, mercy and
encouragement. "Come now," says the Lord in Isaiah, "and let us reason
together: though your sins be as scarlet, they shall be white as snow."
Come is the word put in the mouth of the king's messenger in the parable of
the guest-supper: "All is now ready; come unto the marriage."
Come is the last word in the Bible to sinners. "The Spirit and the Bride
Jesus does not say, "Go and get ready." This is the word of the Pharisee and
self-righteous. "Go and work out a righteousness. Do this and that and be
saved." Jesus says, Come.
Jesus does not say "Send." This is the poor Roman Catholic's word. "Put your
soul in the hand of the priest. Commit your affairs to saints and angels,
and not to Christ." Jesus says Come.
Jesus does not say "Wait." This is the word of the enthusiast and the
fanatic. "You can do nothing. You must not ask; you cannot pray; you must
sit still." Cold comfort for troubled souls. Jesus says come.
Come is a word of merciful invitation. It seems to say, "I want you to
escape the wrath to come. I am not willing that any should perish. I have no
pleasure in death. I would gladly have all men saved, and I offer all the
water of life freely. So come to Me."
Come is a word of gracious expectation. It seems to say, "I am here waiting
for you. I sit on my mercy-seat expecting you to come. I wait to be
gracious. I wait for more sinners to come in before I close the door. I want
more names written down in the book of life before it is closed forever. So
come to Me."
Come is a word of kind encouragement. It seems to say, I have got treasures
to bestow if you will only receive them. I have that to give which makes it
worth while to come: a free pardon, a robe of righteousness, a new heart, a
star of peace. So come to Me.
Brethren, I ask you to hear these words and lay them to heart. I plead for
my Master; I stand here an ambassador; I ask you to come and be reconciled
I ask you to come with all your sins, however many they may be. If you come
to Him they will be taken away. I ask you to come as you are. You feel
unfit; you say you are not good enough. The worse you think yourself, the
better prepared you are. Christ is not a Savior of those who think they are
righteous—but of sinners. I ask you to come now. No other time is your own.
The opportunity past, the door will be shut, and yourself dead. Come now.
Come to Christ.
Ah! brethren, I fear that many of you will not take one saving step—will not
come to Christ. You go on content with your own devices, like Balaam; like
Felix, you never finally come to Christ.
I warn you plainly that you may come to church, and come to the Lord's
table, and come to the minister, and yet never be saved. The one thing
needed is actual coming to the Savior, actual coming to the Fountain, actual
washing in the blood of atonement. Except you do this, you will die in your
Gird up your loins like a man, and resolve that you will come. Do you feel
vile and unworthy to come? Tell it to Jesus. Do you feel as if you know not
what to say and do when you come? Tell it to Jesus. Tell Him you are all
sin; tell Him you are all weakness; tell Him you feel as if you had no faith
and no power, no grace and no strength, no goodness and no love—but come to
Him, and commit your soul to His charge. Let nothing keep you back from
Tell Him you have heard that He receives sinners; that you are such a one,
and you want to be saved. Tell Him you have nothing to plead but His own
word—but He said Come, and therefore you come to Him. (Come
Octavius Winslow adds that...
The life of faith is a constant coming to
Jesus for daily, hourly, and fresh supplies.
Let every circumstance and event, every trial, sorrow, and need, be an echo
of the gracious life inspiring words: "Go to Jesus!"
Go to Jesus, confessing sin. Go to Jesus, unveiling grief. Go to Jesus,
telling need. Go to Jesus, breathing love, desire, and hope.
You are still in the land of famine and of need. But your heavenly Father
would remind you that He has anticipated and provided . . .for all your
requirements, for all your history, for your daily demands, in Him whom
whose fullness fills all in all.
Take the hard heart, or the broken heart; take the cold heart, or the
glowing heart; take your barrenness, or your fruitfulness; take the sunbeam
of prosperity, or the cloud of adversity; take the joy, take the sorrow;
take all to Jesus!
Let Him participate in all, keep you in all, sympathize with all; for Jesus
is your Brother, raised up to befriend, relieve, and preserve you in your
time of need.
J C Philpot asks...
Are you ever weary . . .of the
world, of sin, of self, of everything below the skies?
If so, you want something to give you rest.
You look to SELF—it is but shifting sand, tossed here and there with the
restless tide, and ever casting up mire and dirt. No holding ground; no
anchorage; no rest there.
You look to OTHERS—you see what man is, even the very best of men in their
best state—how fickle, how unstable, how changing and changeable; how weak
even when willing to help; how more likely to add to, than relieve your
distress; if desirous to sympathize with and comfort you in trouble and
sorrow, how short his arm to help, how unsatisfactory his aid to relieve!
You find no rest there.
You lean upon the WORLD—it is but a broken reed which runs into your hand
and pierces you. You find no rest there.
So look where you will, there is no rest for the sole of your foot.
John MacDuff addresses the question...
"Oh, where can rest be found?"
This is the cry of weary, care worn humanity.
This is the cry embracing every nation and every climate, from the yearnings
of heathendom to the longings and aspirations of the present hour. From the
tumultuous sea of the world's unrest, this cry has gone up like a dirge of
baffled souls, "Oh, where can rest be found?"
"Come unto me," is the address of many siren voices, titillating tones of
questionable or forbidden pleasure, leading only to . . .unrest,
disquiet, heart weariness, life failure; tinted soap bubbles with a
momentary iridescence, then collapsing.
The existence of many is a pursuit after spurious and counterfeit rest,
misnamed "happiness"; an aimless, vapid life of pleasure; engrossed with
objects which bring with them no sense of satisfaction; a dull, weary round
on the world's monotonous treadmill.
Some strive to find rest through the gateway of ethical systems and
Others, through the gateway of human merit.
Others through . . .ceremonial observances, fasts and vigils, penances
and pilgrimages, rites and ceremonies, creeds and dogmas.
These, and such as these, are alike spurious and unavailing.
"Oh, where can rest be found?"
Matthew 11:28 is the answer,
the only real answer!
LEARNING TO REST (Isaiah 30:15)
- Many Christians are anxious and troubled. Although they are experiencing
the "rest" of salvation that accompanies the forgiveness of sins and are
looking forward to the eternal "rest" of heaven, their souls are still in
turmoil. Fearful and doubting, they seem to be continually burdened by
life's problems. A closer look at their anxiety can reveal the reason for
their distress. Having never learned to rest in the Lord, they fail to
experience the "quietness and confidence" (Isaiah 30:15) that comes to those
who daily fellowship with Him through Bible study and prayer.
An unknown author has penned a verse describing the problem:
We mutter and sputter,
we fume and we spurt;
We mumble and grumble, our feelings get hurt;
We can't understand things, our vision grows dim,
When all that we need is communion with Him!
Don't let yourself become a victim of
fruitless fretting. If you do, you'll lose the peace and joy that is your
rightful heritage. Instead, set aside part of each day to talk with God,
thanking Him for who He is and what He has done for you. Then, by reading
His word and believing His comforting promises, your faith will grow
stronger and a supernatural peace will flood your soul. Jesus said, "Come to
Me,...and I will give you rest" (Mt. 11:28). Have you learned to rest in
Him? - Henry G. Bosch
When we put our
problems in God's hands,
He puts His peace in our hearts.
A band of explorers in Africa hired
some villagers to help them on their journey through the jungle. The group
set out and pushed on relentlessly for several days. Finally the tribesmen
sat down and would go no farther. When asked the reason, their leader
answered, "We've been going too fast. We must pause and wait for our souls
to catch up with our bodies!"
Many Christians who have overextended themselves in a flurry of church
activities or other worthwhile pursuits have experienced a similar feeling.
Being so preoccupied with helping others, they suddenly feel as if they have
left behind the most important part of themselves—their soul. They have lost
intimate contact with the Lord.
If our schedule leaves no time for rest and nurturing our spiritual life, we
are just too busy! God does not ask us to be constantly on the go, rushing
here and there. Sometimes He wants us to "rest a while" so that our souls
can "catch up" and be refreshed for the challenges that lie ahead.—H. G.
REST BY THE FIRE - When guests
at The Houstonian Hotel in Houston, Texas, enter the main lobby on a
searingly hot summer day, they are often surprised to see flames dancing in
a huge stone fireplace. If it's scorching outside and the air conditioning
is humming away, why have a fire burning inside? Because people like to
gather around a fire. The gas logs don't produce much heat, but there's
something warm, inviting, and relaxing about the flickering light. It seems
to say, "Pull up a chair, sit clown, and rest awhile."
As I read the Bible, I often sense that weary, anxious people were drawn to
Jesus Christ in much the same way that travelers today are drawn toward the
fireplace in that Texas hotel.
A Christian who loves Jesus is sometimes said to be "on fire for the Lord."
What a great way to describe the warm, inviting presence of Christ that
radiates from the lives of His children before the eyes of weary people in a
troubled world! —D. C. M.
RESTING ON JESUS - A missionary
in Africa experienced great difficulty in trying to translate the Gospel of
John into the local dialect. He faced the problem of finding a word for
believe. When he came to that particular word, he always had to leave a
Then one day a runner came panting into the camp, having traveled a great
distance with a very important message. After blurting out his story, he
fell exhausted into a hammock nearby. He muttered a brief phrase that seemed
to express both his great weariness and his contentment at finding such a
delightful place of relaxation. The missionary, never having heard these
words before, asked a bystander what the runner had said. "Oh, he is saying,
`I'm at the end of myself, therefore I am resting all of my weight here!"'
The missionary exclaimed, "Praise God! That is the very expression I need
for the word believe!"
REST IN THE STORM - I heard
about a submarine that was on patrol during wartime and had to remain
submerged overnight. When it resurfaced the next day, a friend on another
ship radioed the captain, "How did you fare in that terrible storm last
night?" Surprised, the officer exclaimed, "What storm? We didn't know there
was one!" Although the ocean's surface had been whipped into huge waves by
high winds, the vessel was not affected because the waters below remained
calm and tranquil.
Someone once outlined the words of Isaiah 26:3 this way:
You—a Precious God.
Perfect peace—a Priceless Possession.
Whose mind is stayed on You—a Present
Because he trusts in You—a Powerful
The believer who is confident of God's
providence, who rests in His grace, and who relies on His Holy Spirit will
experience the miracle of His quieting peace. —H. G. Bosch
When we fix our mind on
He keeps our mind at rest.
From nature we can learn a lesson
about the importance of rest. Built into the life of every tree are stages
of dormancy. In his book As a Tree Grows, W Phillip Keller points out
that in northern climates the dormant phase is in the winter, and in the
tropical regions it is during the hot, dry season. "It is important to
understand," says Keller, that dormancy is not death. A tree may appear to
be dead, it is true. The leaves of deciduous trees will be all stripped off
in the fall, leaving a stark skeleton. The tree is nevertheless very much
alive—but at rest." He added that this dormancy is immediately followed by a
period of active growth. The dormant phase is a rebuilding and
reconditioning for the upsurge of vigorous activity ahead.
Some Christians think that inactivity
is a waste of time. They see the occasional lulls that come into life as
being unproductive. But that is not necessarily the case. Notice what Christ
did for His disciples after they had finished a strenuous period of
evangelistic activity He led then into the wilderness to rest so they could
be restored for further service. —D. C. Egner
Time in Christ's
Requires time out for renewal.
RESTING ON THE BIBLE - Resting
on the Bible: — In Newport church, in the Isle of Wight, lies buried the
Princess Elizabeth (daughter of Charles the First). A marble monument,
erected by our Queen Victoria, records in a touching way the manner of her
death. She languished in Carisbrook Castle during the wars of the
Commonwealth — a prisoner, alone, and separated from all the companions of
her youth, tilt death set her free. She was found dead one day, with her
head leaning on her Bible, and the Bible open at the words,
Come unto Me, all ye
that labour and are heavy laden,
and I will give you rest.
The monument in Newport church records
this fact. It consists of a female figure reclining her head on a marble
book, with our text engraven on the book. Think, my brethren, what a sermon
in stone that monument preaches. Think what a stunning memorial it affords
of the utter inability of rank and high birth to confer certain happiness.
Think what a testimony it bears to the lesson before you this day — the
mighty lesson that there is no true rest for any one excepting in Christ.
-Happy will it be for your soul if that lesson is never forgotten.
Here is an excerpt from the related
Following her death, her grave was
largely unmarked until the 19th century, with the exception of her carved
initials: E[lizabeth] S[tuart]. Queen Victoria, who made her favourite home
at Osborne House on the Isle of Wight, commanded that a suitable monument be
erected to her memory. In 1856, a white marble sculpture by Queen Victoria's
favorite sculptor Carlo Marochetti was commissioned for her grave that
depicted Elizabeth as a beautiful young woman, lying with her cheek on a
Bible open to words from Gospel of Matthew: "Come unto Me, all ye that labor
and are heavy laden, and I will give you rest." Above the sculpture is a
grating, indicating that she was a prisoner, but the bars are broken to show
that the prisoner has now escaped to "a greater rest."
The plaque marking the sculpture reads:
"To the memory of The Princess Elizabeth, daughter of King Charles I, who
died at Carisbrooke Castle on September 8, 1630, and is interred beneath the
chancel of this church, this monument is erected as a token of respect for
her virtues and of sympathy for her misfortunes, by Victoria R., 1856." (Princess
Elizabeth of England)
MY YOKE UPON YOU AND
FROM ME FOR I AM GENTLE AND HUMBLE IN HEART AND YOU WILL FIND REST FOR YOUR
arate (2PAAM) ton zugon mou eph
(2PPAAM) ap' hemou, hoti praus eimi (1SPAI) kai tapeinos te kardia, kai
heuresete (2PFAI) anapausin tais psuchais humon:
(My yoke: Mt 7:24, 17:5 Jn 13:17, 14:21-24, 15:10-14 1Co 9:21 2Co
10:5 1Th 4:2 2Th 1:8 Heb 5:9) (Learn
from Me: Mt 11:27, 28:20 Lk
6:46-48, 8:35, 10:39-42, Jn 13:15, Acts 3:22,23, 7:37, Eph 4:20,21 Php 2:5
1Jn 2:6) (For I am gentle: Mt 12:19,20 21:5 Nu 12:3, Ps 131:1 Isa
42:1-4 Zec 9:9 Lk 9:51-56 2Co 10:1 Php 2:7,8 1Pe 2:21-23) (You will find
rest: Mt 11:28 Jer 6:16 Heb 4:3-11)
- Notice that there are
three commands each calling for a choice to respond, to surrender to Jesus.
Remember that surrender means to yield to the power, control, or possession
of another, in this case the One Who is Himself Rest personified. We see a similar
pattern in Romans 12:1, 2 where Paul calls for us to surrender our bodies to
God as a living sacrifice, as a preparation for living out the Christian
life as described in Romans 12-16.
Bear not a single care
One is too much for thee;
The work is Mine, and Mine alone;
Thy work—to rest in Me.
(Chapter 1 Introduction in
Hudson Taylor's Spiritual Secret)
(142) (airo) literally describes lifting something up, taking up,
raising, as taking up stones (Jn 8:59) or raising the anchor of a ship
(Act 27:13). Airo can also mean to take up and place on oneself, to
take up and bear or carry (compare Mt 4:6, Septuagint of Ps 91:12, my yoke -
here in Mt 11:29, Lxx of Lam 3:27, a cross - figuratively in Mt16:24;
literally in Mt 27:32). "We must come as disciples to learn, willing to be
guided by His yoke - not merely to receive something." (Guzik)
Adam Clarke writing on Jesus' command to take
His yoke remarks that this is indeed a...
paradox! that a man already weary and overloaded must take a new weight upon
him, in order to be eased and find rest! But this advice is similar to that
saying, Ps 55:22. Cast thy burden upon the Lord, and he will sustain thee;
i.e. trust thy soul and concerns to him, and he will carry both thyself and
paradox, even among the paradoxically couched maxims in which our Lord
delights! That rest which the soul experiences when once safe under Christ’s
wing makes all yokes easy, all burdens light.
Yoke (2218) (zugos/zygos
related to verb zeúgnuni = to join especially by a yoke, to bind)
literally described a beam of balance that connected scales (see translation
as scales or balances in Rev 6:5;Lev 19:36; Hos 12:7).
Jesus' command to
His yoke is a call to submission of our will to His good and acceptable and
perfect will. It is a call to surrender our rights and all that we are to
Jesus (compare Ro 12:1-note,
where Paul exhorts the saints to surrender themselves to God as living
sacrifices). Just as the master would use the yoke to keep his oxen under
control and to guide them to perform useful work, so too when we are yoked
to Jesus, we are surrendering ourselves to His control and His guidance, so
that He might lead us into the spiritual works that have been planned for us
before the foundation of the world (see Eph 2:10-note).
John Walvoord explains...
In exhorting them to take His “yoke,”
Jesus was inviting them to discipleship. A pupil enrolling for
instruction under a teacher is considered as coming under a “yoke.”
Instead of exchanging one burden for another, however, it is exchanging one
which is onerous and crushing for one which is light and rewarding. There is
an inner satisfaction and rest of soul in being a disciple of Christ which
is unknown by the child of the world, who attempts to bear his own burden. (John
Walvoord - Matthew Commentary - Chapter 11 The Growing Opposition to Jesus)
A W 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)
Someone has suggested that if Jesus had
had a sign outside His carpenter’s shop, it would have read,
“My yokes fit well.”
from Me - Especially in
combination with "yoke", this is "shorthand"
for become My disciple.
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
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
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
-- 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)
MacArthur writes that...
is the opposite of violence and vengeance. The meek person, for
example, accepts joyfully the seizing of his property, knowing that he has
infinitely better and more permanent possessions awaiting him in heaven
(Heb. 10:34). The meek person has died to self, and he therefore
does not worry about injury to himself, or about loss, insult, or abuse. The
meek person does not defend himself, first of all because that is His
Lord’s command and example, and second because he knows that he does not
deserve defending. Being poor in spirit and having mourned over his great
sinfulness, the gentle person stands humbly before God, knowing he has
nothing to commend himself. (MacArthur, J:
Matthew 1-7 Macarthur New Testament Commentary
Chicago: Moody Press)
As noted above the Greeks characterized meekness as power
under control and in the case of the Spirit filled believer this means that
he or she is under the control of God's Spirit. From a practical standpoint,
the individual who is "praus" exhibits a freedom from malice,
bitterness, or any desire for revenge. The only way to truly define meekness
is in the context of relationships because it refers to how we
treat others. A gentle spirit should characterize our
relationship with both man and God.
means low, not high, not rising far from the ground. It
speaks of one's condition as lowly or of low degree. It described what was
considered base, common, unfit, and having little value. It pictures one
brought low, as for example by grief. Tapeinos is descriptive
particularly of attitude and social positions.
Wuest writes that tapeinos...
The word is found in an early secular
document where it speaks of the Nile River in its low stage in the words,
“It runs low.” The word means “not rising far from the ground.” It describes
the Christian who follows in the humble and lowly steps of his Lord. (Wuest,
K. S. Wuest's Word Studies from the Greek New Testament: Studies in the
Vocabulary of the Greek New Testament: Grand Rapids: Eerdmans)
Larry Richards has some
excellent comments on tapeinos writing that...
In Greek culture, tapeinos and its
derivatives were words of contempt. The Greeks saw man as the measure of all
things. Thus, to be low on the social scale, to know poverty, or to be
socially powerless was seen as shameful. Only seldom in classical Greek do
these words have a positive tone, commending an unassuming or obedient
attitude. Scripture, however, sees the universe as measurable only against
God. Compared to him, human beings are rightly viewed as humble. Thus in
Scripture tapeinos and its derivatives are nearly always used in a
positive sense (exceptions are in 2Co 10:1; Col 2:18-note,
Tapeinos represents a person's proper estimate of himself in relation
to God and to others. In this sense, Jesus himself lived a humble life,
depending completely on God and relating appropriately to all around him (Mt
11:29). It is the humble, Jesus says, whom God will exalt in his good time
(Lk 14:11; 18:14). While the thought of the OT about humility infuses the
NT, we learn more about humility in the Gospels and the Epistles.
Humble in heart -
Moses helps us understand this trait. He was described by God as “a very humble man, more humble than anyone else on the face of the
earth.” (Nu 12:3) What is Moses doing while
Miriam and Aaron were criticizing him (Numbers 12:1-4)? Nothing. His first
recorded words come in Nu 12:13 where he cries out, “O Lord, heal her!” It
is at this point that we see Moses’ greatness. Notice that Moses' mindset
had certain effects (which can help us determine if we are meek)...
He didn’t fight back.
He didn’t answer his critics.
He didn’t get angry.
He didn’t seek revenge.
He didn’t argue or try to explain his actions.
He didn’t complain about his unfair treatment.
Instead, he kept silent and let the Lord take up his cause.
He only opened his mouth to pray for
I FOUND HIS REST!
You will find rest -
Think of this rest as God's great treasure for believers who lay hold
of it by trusting in Jesus. "Find" is the Greek verb heurisko
(see below) from which we get our English word "Eureka!"
(Translated "I have found it!"), an exclamation attributed to
Archimedes upon discovering a method for determining the purity of gold.
Although we don't hear this word much today, in the past it was a triumphant
cry of joy on discovering or finding something one greatly values! "Eureka!"
should be the cry of every weary, heavy laden heart that has discovered the
priceless REST found only in the Son of God.
Have you found His Rest?
Hebrews 4 gives us
a clue as to how to we can "find" or discover Jesus' rest...
what he has just stated in Heb 3:18, 19-note),
let us fear lest, while a promise remains of entering His rest (katapausis =
cessation of striving), any one of you should seem to have come short of it.
For indeed we have had good news preached to us (euaggelizo - "gospeled
to us"), just as they (Israel in the wilderness wanderings) also; but
the word they heard did not profit them, because it was not united by faith
in those who heard. For we who have believed enter (present tense - pictures
believers as in the process of entering) that rest, just as He has
said, " AS I SWORE IN MY WRATH, THEY SHALL NOT ENTER MY REST,"
although His works were finished from the foundation of the world. (Hebrews
R Kent Hughes
makes an interesting distinction between belief and trust: Leon Morris says that
faith here in
Hebrews 4:2 is “the attitude of trusting God wholeheartedly.” So we must
understand that the opening line of Hebrews 4:3, which says, “Now we who have
believed enter that rest,” specifically means, “we who have wholeheartedly
trusted enter that rest.” Thus, it is spelled out in no uncertain terms that
faith that pleases God is belief plus trust. Belief, the mental acceptance of a fact
as true, will simply not bring rest to any soul. Acknowledging that Jesus
Christ is the Son of God and Savior of the world will not give us rest.
Trust in Him is what gives rest to our souls. “Trust brings rest,” says
Alexander Maclaren, “because it sweeps away, as the north wind does the
banded clouds on the horizon, all the deepest causes of unrest.” First,
trust in Christ’s sacrificial death begins our rest by giving us rest from
the burden of guilt for our sins and a gnawing conscience. Second, trust in
his character as an almighty God and a loving Savior gives us rest as we
place our burdens on him. Just as a child sleeps so well in his parents’
arms, so we rest in God.
THE PRINCIPLE IS SO SIMPLE:
THE MORE TRUST, THE MORE REST.
There is not a
fretful soul in the world who is trusting. “The message they heard was of no
value to them, because those who heard did not combine it with faith” (Heb
4:2)—and so it is with us. Our belief or unbelief makes all the difference.
Few have lived as stressful and frenetic a life as
J. Hudson Taylor, founder of China Inland Mission. But Taylor
lived in God’s rest, as his son beautifully attests:
Day and night this was his secret, “just
to roll the burden on the Lord.” Frequently those who were wakeful in the
little house at Chinkiang might hear, at two or three in the morning, the
soft refrain of Mr. Taylor’s favorite hymn ["Jesus,
I am resting, resting in the joy of what Thou art" - sung by Steve Green].
He had learned that for him, only one life was
possible—just that blessed life of resting and rejoicing in the Lord under
all circumstances, while He dealt with the difficulties, inward and outward,
great and small. ("Hudson
Taylor's Spiritual Secret" - Online Book -
Highly Recommended Read!) (Ed:
I would add that Hudson Taylor had learned to "Come", walking by faith, to
Jesus in every circumstance -
May we be imitators of men like Hudson Taylor
who by faith and patience inherited the rest promised by our
Redeemer. Amen. Hebrews 6:11, 12-note)
Fellow-Christians, there is a rest for
you. It is not beyond your capacity. You can have it if you wish....
The verb “enter” (in Heb 4:3) is in the
present tense, which means
that as believers we are in the process of entering. There is a now
and then to our
in Christ, we have entered and are entering our
rest. Our experience
is proportionate to our trusting in Him. A wholehearted trust, for example,
brings His rest
into our souls in all its divine, cosmic and ideal dimensions. But there is
also a future
in Heaven—the repose of soul in God’s
forever joyous, satisfied and working—“work that never becomes toil nor
An Anchor for the Soul, Volume 1 - R. Kent Hughes - goto page 109 on
the preview) (Bolding, italics and color added)
The following poem by George Matheson while not using the word "rest", I
think does allude to how one enters the rest of the Savior...see if you
Make me captive, Lord,
And then I shall be free;
Force me to render up my sword,
And I shall conqueror be;
I sink in life's alarms
When by myself I stand;
Imprison me within Thine arms,
And strong shall be my hand.
My will is not my own
Till Thou hast made it Thine;
If it would reach the monarch's throne
It must its crown resign;
It only stands unbent,
Amid the clashing strife,
When on Thy bosom it has leaned,
And found in Thee its life.
Find (2147) (heurisko) means to learn the location of
something, either by intentional searching or by unexpected discovery.
Heurisko can also mean to learn something previously not known,
frequently involving an element of surprise. In the present context we can
discover Jesus' rest by coming to Him, trusting Him to fulfill His promise
to give rest to our souls. And when we do, we'll shout "Eureka!"
~ refresh, give rest, permit one to cease from labor in order
to recover and collect his strength <> aná = again + paúo = cease, give
rest) describes rest or inner tranquility
(inner rest) while performing
necessary labor. An inward rest while laboring, thus anapausis
is not primarily the cessation of work with the resultant rest, but the
restoration of lost strength and inner rest experienced simultaneously in
Figuratively anapausis refers to spiritual rest here in
Mt11.29 where the Lord promises anapausis while engaged in necessary
labor. The focus seems to be upon restorative character of rest rather than
mere cessation of activity. MacDonald in fact notes that Jesus' rest
is "the rest that one experiences in the service of Christ when he stops
trying to be great."
Compare - anapausis (372), rest with anesis (425),
Rest (Webster) - Cessation of motion or action of any kind, and
applicable to any body or being; as rest from labor; rest from mental
exertion; rest of body or mind. A body is at rest, when it ceases to move;
the mind is at rest, when it ceases to be disturbed or agitated; the sea is
never at rest. Hence,
Quiet; repose; a state free from motion or disturbance; a state of
reconciliation to God;
freedom from activity or labor; a state of motionlessness or
inactivity; peace of mind or spirit; a rhythmic silence in music.
TDNT summarizes anapausis
a. “Cessation,” “interruption”; b. “rest”; c.
“place of rest”; d. “day of rest.” Instead of the rest given by wisdom,
Jesus offers true rest (b) with the gospel (Mt. 11:28-29). Without
“cessation” (a) is the sense in Rev. 4:8, “place of rest” (c) in Mt. 12:43.
Moulton and Milligan record the secular example of "a septuagenarian (70 year
old person who) pleads for “relief” (anapausis) from public duties and ...we
read of the (rest) accorded to veterans...from military service....The
essential idea is that of a respite, or temporary rest as a preparation for
R Kent Hughes comments on the "ideal" rest of God
which is available to all believers noting that it "is a working rest. God finished his great work and rested, but it was
not a cessation from work, but rather the proper repose that comes from
completing a great work. Jesus referred to his Father’s ongoing work saying,
“My Father is always at His work to this very day, and I, too, am working”
(John 5:17). God’s repose is full of active toil. God rests,
and in His rest He keeps working, even now. (Ibid)
J C Ryle -
Rest is a pleasant thing, and a thing that all seek after. The merchant, the
banker, the tradesman, the soldier, the lawyer, the farmer—all look forward
to the day when they shall be able to rest. But how few can find rest in
this world! How many pass their lives in seeking it, and never seem able to
reach it! It seems very near sometimes, and they imagine it will soon be
their own. Some new personal calamity happens, and they are as far off rest
as ever. The whole world is full of restlessness and disappointment,
weariness and emptiness. The very faces of worldly men let out the secret;
their countenances give evidence that the Bible is true; they find no
rest....But Jesus offers rest to all who will come to Him. "Come unto Me," he says,
"and I will give you rest." He will give it. He will not SELL it, as the
Pharisee supposes—so much rest and peace in return for so many good works.
He gives it freely to every coming sinner, without money and without
price....He will give you rest from guilt of sin....He will give you rest
from fear of law....He will give you rest from fear of hell....He will give
you rest from fear of the devil....He will give you rest from fear of
death....He will give you rest in the storm of affliction. He will comfort
you with comfort the world knows nothing of. He will cheer your heart, and
sustain your fainting spirit. He will enable you to bear loss patiently, and
to hold your peace in the day of trouble. Oh! this is rest indeed.
I know well, brethren, that believers do not enjoy so much rest as they
might. I know well that they "bring a bad report of the land," and live
below their privileges. It is their unbelief; it is their indwelling sin.
There was a well near Hagar—but she never saw it. There was safety for Peter
on the water—but he did not look to Jesus, and was afraid. And just so it is
with many believers: they give way to needless fear—are straitened in
But still there is a real rest and peace in Christ for all who come to Him.
The man that fled to the city of refuge was safe when once within the walls,
though perhaps at first he hardly believed it; and so it is with the
believer....Be advised, everyone of you who is now seeking rest in the world. Be
advised, and come and seek rest in Christ. You have no home, no refuge, no
hiding place, no portion. Sickness and death will soon be upon you—and you
are unprepared. Be advised, and seek rest in Christ. There is enough in Him
and to spare. Who has tried and did not find? A dying Welsh boy said, in
broken English, "Jesus Christ is plenty for everybody." Know your
privileges, all you who have come to Christ. You have something solid under
foot and something firm under hand. You have a rest even now, and you shall
have more abundantly...Let
me speak to those who have come to Christ indeed. You are often cast down
and disquieted within you. And why? Just because you do not abide in Christ
and seek all rest and peace in Him. You wander from the fold: no wonder you
return weary, footsore, and tired. Come again to the Lord Jesus and renew
the covenant. Believe me, if you live to be as old as Methuselah, you will
never get beyond this: a sinner saved by the grace of Christ. And think of
the sinner's end. Rest in Christ—and so rest indeed! (Come
Wuest on REST - Rest. This is the single translation of two
Greek words which speak of rest from two different points of view. These
must be distinguished if the Bible student is to arrive at a full-orbed and
clear interpretation of the passages in which each appears. Trench
has the following on these words: “Our Version renders both these words by
‘rest’; anapausis at Mt 11:29, 12:43; and anesis at 2Cor. 2:13, 7:5; 2Thes.
1:7. No one can object to this; while yet, on a closer scrutiny, we perceive
that they repose on different points of view. Anapausis from anapauo,
implies the pause or cessation from labor (Rev. 4:8); it is the constant
word in the Septuagint for the rest of the Sabbath; thus Ex. 16:23, 31:15,
35:2, and often. Anesis), from aniemi, implies the relaxing or letting down
of chords or strings, which have before been strained or drawn tight, its
exact and literal antithesis being epitasis (a stretching) … thus Plato…‘in
the tightening (epitasis and slackening (anesis) of the strings!… ’ Plato
has the same opposition between anesin and spoude (haste, speed); … while
Plutarch sets anesis over against stenochoria (narrowness of space, a
confined space), as a dwelling at large, instead of in a narrow and straight
room; and St. Paul over against thlipsis (a pressure, oppression,
affliction) (2Cor. 8:13), not willing that there should be ‘ease’ (anesis)
to other Churches, and ‘affliction’ (thlipsis), that is from an excessive
contribution, to the Corinthian. Used figuratively, it expresses what we,
employing the same image, call the relaxation of morals (thus Athenaeus,
14:13: akolasia (licentiousness, imtemperance, any excess or extravagance)
kai (και) (and) anesis, setting it over against sophrosune (good sense,
sobriety, prudence). “It will at once be perceived how excellently chosen
echein anesin (“let him have liberty”) at Acts 24:23 is, to express what St.
Luke has in hand to record. Felix, taking now a more favorable view of
Paul’s case, commands the centurion who had him in charge, to relax the
strictness of his imprisonment, to keep him rather under honorable arrest
than in actual confinement; which partial relaxation of his bonds is exactly
what this phrase implies.…“The distinction, then, is obvious. When
our Lord promises anapausis to the weary and heavy laden who come to Him
(Mt. 11:18, 29), His promise is, that they shall cease from their toils;
shall no longer spend their labor for that which satisfieth not. When
St. Paul expresses his confidence that the Thessalonians, troubled now,
should yet find anesia in the day of Christ (II Thes. 1:7), he anticipates
for them, not so much cessation from labor, as relaxation of the chords of
affliction, now so tightly drawn, strained and stretched to the uttermost.
It is true that this promise and that at the heart are not two, but one; yet
for all this they present the blessedness which Christ will impart to His
own under different aspects, and by help of different images; and each word
has its own fitness in the place where it is employed.” The noun anapausis
is found in Mt. 11:29, 12:43; Lk. 11:24; Rev. 4:8, 14:11. The verb anapauo,
which is of the same root, and which means, “to cause or permit one to cease
from any movement or labor in order to recover and collect his strength, to
give rest, refresh, to give one’s self rest, to take rest,” occurs in Mt.
11:28, 26:45; Mk. 6:31, 14:41; Lk. 12:19; I Cor. 16:18; II Cor. 7:13;
Philemon 1:7, 20; 1Pet. 4:14; Rev. 6:11, 14:13. There are illustrations of
the use of these words in the papyri. Moulton and Milligan report the use of
anapausis in the case of a man over 70 who pleads for “relief” (anapausis)
from public duties; also in the case of veterans who have been released from
military’ service for a five years’ rest. They say that the essential idea
of this word is that of a respite or temporary rest as a preparation for
future toil. They report the use of the verb anapauo as a technical term of
agriculture where a farmer rests his land by sowing light crops upon it. The
word anesis is found in Acts 24:23 (liberty); II Cor. 2:13, 7:5,
8:13; II Thes. 1:7. (Wuest's word studies from the Greek New Testament : For
the English reader)
John Newton (Amazing Grace) notes that...
The Greek word expresses something more than rest, or a mere relaxation from
toil; it denotes refreshment likewise. A person weary with long bearing a
heavy burden, will need not only to have it removed—but likewise he needs
food and refreshment, to restore his spirits, and to repair his wasted
strength. Such is the rest of the Gospel. It not only puts an end to our
fruitless labor—but it affords a sweet reviving cordial. There is not only
peace—but joy in believing....
I have spoken something concerning the wearisome exercise of a conscience
burdened with guilt: but by coming to Jesus and believing in him, an end
is put to this. When we are enabled to view our sins as laid upon Christ,
that those who come are accepted in the Beloved, that there is no more
condemnation—but pardon, reconciliation, and adoption, are the sure
privileges of all who trust in Him—O the sweet calm that immediately takes
place in the soul! It is something more than deliverance....
There is likewise a rest from the power of sin. In vain is this
sought from resolutions and endeavors in our own strength. Even after we are
spiritually awakened, and begin to understand the Gospel salvation, it is
usually for a season rather a fight than a rest. But when we are brought
nearer to Christ, and taught to live upon him as our sanctification,
deriving all our strength and motives from him by faith, we obtain a
comparative rest in this respect also. We find hard things become easy, and
mountains sink into plains, by power displayed in our behalf...
There is a rest from our own works. The believer is quite
delivered from the law as a covenant, and owes it no longer service in
that view. His obedience is gracious, cheerful, the effect of love; and
therefore he is freed from those fears and burdens which once disturbed him
in the way of duty. At first there was a secret, though not allowed
dependence on himself. When his frames were lively—he was strong, and
thought he had something to trust to—but under a change (and changes will
happen), he was at his wit's end. But there is a promised, and therefore an
attainable rest in this respect; a liberty and power to repose on the
finished Work and unchangeable Word of Christ; to follow him steadily
through light and darkness; to glory in him not only when our frames are
brightest; and to trust in him assuredly when we are at our lowest ebb. Such
is the present rest; in different degrees according to the proportion of
faith, and capable of increase even in those who have attained most, so long
as we remain in this imperfect state. (The
Present and Future Rest of True Believers)
F W Robertson adds that the rest Jesus gives to our souls is
not a rest of inaction "It is
not the lake locked in ice that suggests repose, but the river moving on
calmly and rapidly, in silent majesty and strength. It is not the cattle
lying in the sun, but the eagle cleaving the air with fixed pinions, that
gives you the idea of repose with strength and motion. In creation, the rest
of God is exhibited as a sense of power which nothing wearies. When chaos
burst into harmony, so to speak, God had rest.
Spurgeon adds that when you "Carry Christ’s burden...your shoulders shall have rest. We do not mean sleep
or idleness when we speak of rest: that is not rest, but rust.
Vine writes that anapausis means "cessation, refreshment, rest (ana = up + pauō = to make to cease), the
constant word in the
for the Sabbath rest, is used in Mt 11:29; here the contrast
seems to be to the burdens imposed by the Pharisees. Christ’s rest is not a
rest from work, but in work, “not the rest of
inactivity but of the harmonious working of all the faculties and
affections—of will, heart, imagination, conscience—because each has found in
God the ideal sphere for its satisfaction and development” (J. Patrick, in
Hastings’ Bible Dictionary)
Anapausis - 5 times in the NT...
Matthew 11:29 "Take My yoke upon you and learn
from Me, for I am gentle and humble in heart, and YOU WILL FIND REST
FOR YOUR SOULS.
Matthew 12:43 "Now when the unclean spirit goes out of a man, it passes
through waterless places seeking rest, and does not find it.
Luke 11:24 "When the unclean spirit goes out of a
man, it passes through waterless places seeking rest, and not finding
any, it says, 'I will return to my house from which I came.'
Revelation 4:8 And the four living creatures, each one of them having six
wings, are full of eyes around and within; and day and night they do
not cease to say, "HOLY, HOLY, HOLY is THE LORD GOD, THE ALMIGHTY,
WHO WAS AND WHO IS AND WHO IS TO COME."
Comment: In this context anapausis means there is no cessation of
activity in which one is engaged, which is the same sense in Revelation
Revelation 14:11 "And the smoke of their torment goes up forever and ever;
they have no rest day and night, those who worship the beast and his
image, and whoever receives the mark of his name."
Comment: Rev 4:8 and Rev
14:11 highlight a dramatic contrast of ceaseless praise in
worship of the Almighty versus
ceaseless punishment for worshippers of the Beast! The beast
worshipers may have rest (of a sort) during the brief time of the end, but will
have no rest throughout eternity future. The saints
often experience duress
during our brief time on earth, but thereafter will “rest
(anapauo) from their
labors (Greek = kopos = laborious toil which involves
weariness and sorrow. Intense effort united with trouble and toil.)” (Re 14:13-note).
Another contrast is seen in regard to the entity of rest - no rest in
all eternity for those who reject Christ (Rev 14:11) and eternal rest
(anapauo) for all who receive Christ (Rev 14:13). All
men will be forever RESTLESS or RESTFUL (rest filled)! Dear reader, I
pray you are in the latter camp! Amen.
- 42v in the
- Ge 8:9; 49:15; Ex
16:23; 23:12; 31:15; 35:2; Lev 16:31; 23:3, 24, 39; 25:4f, 8; Num
10:33; Ruth 1:9; 3:1; 1 Chr 22:9; 28:2; Esth 9:17; Ps 22:2; 114:7;
131:4, 8; Eccl 4:6; 6:5; 9:17; Job 7:18; 21:13; Mic 2:10; Isa 11:10;
14:3; 17:2; 23:12f; 25:10; 28:2; 32:17; 34:14; 37:28; 65:10; Jer
51:33; Lam 1:3. Here are some representative uses...
Genesis 8:9 but the dove found no
resting (Heb = manoach = condition of rest; Lxx = anapausis) place for
the sole of her foot, so she returned to him into the ark, for the
water was on the surface of all the earth. Then he put out his hand
and took her, and brought her into the ark to himself.
Exodus 16:23 (cp similar uses of anapausis in Ex 31:15, 35:2, Lv 16:31,
23:3, ) then he said to them, "This is what the LORD meant: Tomorrow
is a Sabbath (Lxx = sabbaton) observance, a holy Sabbath (Lxx =
anapausis) to the LORD. Bake what you will bake and boil what you will
boil, and all that is left over put aside to be kept until morning."
Exodus 23:12 "Six days you are to
do your work, but on the seventh day you shall cease (Heb =
shabath = cease, desist; Lxx = anapausis) from labor so
that your ox and your donkey may rest, and the son of your female
slave, as well as your stranger, may refresh (Lxx = anapsucho = to
recover breath) themselves.
Leviticus 23:39 'On exactly the
fifteenth day of the seventh month, when you have gathered in the
crops of the land, you shall celebrate the feast of the LORD for seven
days, with a rest (Heb = shabathon = time of rest; Lxx =
anapausis) on the first day and a rest (Heb = shabathon = time
of rest; Lxx = anapausis) on the eighth day.
"May the LORD grant that you may find rest (Heb = menuchah =
resting place of peace and quiet; Lxx = anapausis), each in the house
of her husband." Then she kissed them, and they lifted up their voices
Ruth 3:1-note Then
Naomi her mother-in-law said to her, "My daughter, shall I not seek
security (ESV = rest) (Heb = manoach = resting place of peace and
quiet; Lxx = anapausis) for you, that it may be well with you?
Psalm 23:2 He makes me lie down in
green pastures; He leads me beside quiet (Heb = menuchah =
resting place of peace and quiet; Lxx = anapausis) waters (Hebrew =
"waters of rests")
Spurgeon on quiet or still
waters - What are these "still waters" but the influences and
graces of his blessed Spirit? His Spirit attends us in various
operations, like waters -- in the plural -- to cleanse, to refresh, to
fertilise, to cherish. They are "still waters", for the Holy Ghost
loves peace, and sounds no trumpet of ostentation in his operations.
He may flow into our soul, but not into our neighbour's, and therefore
our neighbour may not perceive the divine presence; and though the
blessed Spirit may be pouring his floods into one heart, yet he that
sitteth next to the favoured one may know nothing of it.
"In sacred silence of the mind My
heaven, and there my God I find."
Still waters run deep. Nothing more
noisy than an empty drum. That silence is golden indeed in which the
Holy Spirit meets with the souls of his saints. Not to raging waves of
strife, but to peaceful streams of holy love does the Spirit of God
conduct the chosen sheep. He is a dove, not an eagle; the dew, not the
hurricane. Our Lord leads us beside these "still waters;" we could not
go there of ourselves, we need his guidance, therefore it is said, "he
leads me." He does not drive us. Moses drives us by the law, but Jesus
leads us by his example, and the gentle drawing of his love.
(command) O LORD, to Your
resting (Heb = menuchah = resting place of peace and quiet; Lxx
= anapausis) place, You and the ark of Your strength.
Ecclesiastes 4:6 One hand full of
rest (nachath = quietness; Lxx = anapausis) is better than two
fists full of labor and striving after wind.
discusses the relationship between anapausis and anesis...
Anapausis from anapauo
implies the pause or cessation from labor (Rev4:8); it is the constant
word in the Septuagint for the rest of the Sabbath; thus Ex16:23,
31:15, 35:2, and often.
Anesis, from aniemi (aniema = to loosen, relax), implies the relaxing or letting down of chords or
strings, which have before been strained or drawn tight, its exact and
literal antithesis being epitasis (a stretching)…thus Plato… ‘in
the tightening (epitasis) and slackening (anesis) of the
strings!…’Plato has the same opposition between anesin and
(haste, speed);…while Plutarch sets anesis over against
stenochoria (narrowness of space, a
confined space), as a dwelling at large, instead of in a narrow and
straight room; and Paul over against
(a pressure, oppression, affliction) (2Co 8:13), not willing that
there should be ‘ease’ (anesis) to other Churches, and ‘affliction’ (thlipsis),
that is from an excessive contribution, to the Corinthian.
Used figuratively, anesis expresses
what we, employing the same image, call the relaxation of morals (thus
Athenaeus, 14:13: akolasia (licentiousness, intemperance, any excess
or extravagance) kai anesis setting it over against sophrosune (good
sense, sobriety, prudence).
(Trench goes on to say) The distinction, then, is obvious.
When our Lord promises anapausis the weary and heavy laden who
come to Him (Mt. 11:28, 29),
His promise is, that they shall cease
from their toils; shall no longer spend their labor for that which
satisfies not. (Ed:
The corollary is that when you come to the Rest Jesus provides, you
come to experience the purpose for which you were created and your
"work" for Him and in Him is satisfying and of eternal value
[see Jn 15:16 "your
fruit should remain"].)
When Paul expresses his confidence that the
Thessalonians, troubled now, should yet find anesis (relief as
a cessation from some trouble or difficulty, relaxation) in the day of
Christ (2Th 1:7 uses anesis), he anticipates for them, not so much cessation from labour, as relaxation of the chords of affliction, now so tightly
drawn, strained and stretched to the uttermost. It is true that this
promise and that at the heart are not two, but one; yet for all this
they present the blessedness which Christ will impart to his own under
different aspects, and by help of different images; and each word has
its own fitness in the place where it is employed. (Trench,
R. C. - Synonyms of the New Testament - online)
Anapausis describes an
inward rest while laboring, whereas anesis indicates a
relaxation brought about by a source other than oneself.
Rest for you souls is a quotation from Jeremiah...
Thus says the Lord, “Stand by the ways and see and ask for the
ancient paths, where the good way is, and walk in it; and you will
find rest for your souls. But they said, ‘We will not walk in
it.’ (Jer 6:16).
Comment: The same dynamic occurs today - if we refuse to come
to Jesus, to take His yoke and to learn from Him, then we too will not
experience the good way in which our soul finds His promised rest!
John MacArthur notes that the English dictionary has several
definitions that are wonderful parallels for the spiritual rest that
Jesus gives as we trust in Him...
First, the dictionary describes rest as cessation from action,
motion, labor, or exertion. In a similar way, to enter God’s rest is
to cease from all efforts at self-help in trying to earn salvation.
Comment: As you read these definitions of rest understand that
they apply not only to our initial salvation experience by grace
through faith, but to our daily walk by the Spirit, a walk that is
also by grace through faith. Too many followers of Christ think that
now that they are justified, they can now rely on their self efforts
to live the Christian life. Nothing could be further from the truth
and undoubtedly accounts for many saints ceasing to diligently work
out their salvation -- they have become weary and exhausted because
they have trusted in self not Savior nor His Spirit. In short, self
reliance is a major gospel enemy. A supernatural life (which is by
definition what the Christian life is to be) requires a supernatural
Source of power, and that power is found only in the indwelling Spirit
Second, rest is described as freedom from that which wearies or
disturbs. Again we see the spiritual parallel of God’s giving His
children freedom from the cares and burdens that rob them of peace and
Third, the dictionary defines rest as something that is fixed
and settled. Similarly, to be in God’s rest is to have the wonderful
assurance that our eternal destiny is secure in Jesus Christ, our Lord
and Savior. It is to be freed from the uncertainties of running from
philosophy to philosophy, from religion to religion, from guru to
guru, hoping somehow and somewhere to discover truth, peace,
happiness, and eternal life.
Fourth, rest is defined as being confident and trustful. When
we enter God’s rest we are given the assurance that “He who began a
good work in [us] will perfect it until the day of Christ Jesus”
Finally, the dictionary describes rest as leaning, reposing, or
depending on. As children of God, we can depend with utter certainty
that our heavenly Father will “supply all [our] needs according to
His riches in glory in Christ Jesus” (Phil. 4:19).
from psucho = to breathe,
blow, English = psychology, "study of the soul") is the breath, then that
which breathes, the individual, animated creature. However the discerning
reader must understand that psuche is one of those Greek words that can have
several meanings, the exact nuance being determined by the context. It
follows that one cannot simply select of the three main meanings of psuche
and insert it in a given passage for it may not be appropriate to the given
context. The meaning of psuche is also contingent upon whether one is
a dichotomist or trichotomist. Consult Greek lexicons for more lengthy
definitions of psuche as this definition is only a brief overview. (Click an
excellent article on
in the Evangelical Dictionary of Biblical Theology; see also ISBE article on
AS SMART AS AN OX! - On one occasion F B. Meyer
visited D. L. Moody in Northfield, Massachusetts. Moody, showing Meyer a
team of oxen, said that whenever one of those oxen was being yoked in, the
other, which might be on the far side of the farmyard, would come trotting
up and stand beside the other one until it was yoked in also.
Meyer then made this encouraging application to us in our relationship to
Christ: `Jesus stands today with the yoke upon His shoulder. He calls to
each one and says, `Come and share My yoke, and let us plow together the
long furrow of your life. I will be a true yokefellow to you. The burden
shall be on Me.
When our burden seems heavy and our loads hard to bear, Christ has promised
to lift our burdens and lighten our cares. That's how we find rest and peace
in every area of life. —Richard W De Haan
WALKING WITH THE GUIDE - As Sarah Smiley was preparing to descend a
5,000 foot Rigi Mountain peak in central Switzerland, her guide told her
that she should let him carry her load. She agreed to give some of it to
him, but she kept a few items. As they made their way down the mountainside,
Sarah felt hindered by her load. Soon she had to stop and rest. When she
did, her guide demanded that she give him everything except her Alpine
walking stick. This time she agreed and transferred the load to his strong
shoulders. Without the extra weight, she made the rest of the trip with
ease. It was as if her Lord was trying to say to her, "O foolish, willful
heart, have you indeed given up your last burden? You have no need to carry
them, or even the right."
How often we are just like Sarah Smiley! When we face a difficulty, we carry
the burden by ourselves. God invites us to cast all of our cares on Him, and
He is strong enough to shoulder the burden. Let's take Him up on the offer.
Our pathway will be easier and our steps lighter. —P. R. Van Gorder
Our work is to cast care.
God's work is to take care.
COME APART AND REST OR YOU'LL COME APART - Greek legend tells us
that in ancient Athens a man noticed the great storyteller Aesop playing
childish games with some little boys. The observer laughed and jeered at
Aesop for this undignified behavior. Instead of replying, Aesop picked up a
bow that he sometimes used for playing a stringed instrument. He unstrung it
and laid it on the ground. Then he said to the critical Athenian, "Now,
answer the riddle, if you can, and tell us what the unstrained bow implies."
The man could not tell him. He had no idea what it meant. Aesop explained,
"If you keep a bow always bent, it will break eventually; but if you let it
go slack, it will be more fit for use when you want it."
Its like that with people too. That's why we need to take time to rest—when
the bow of life can be relaxed. God "rested from all His work" (Gen. 2:3).
Shouldn't we follow His example? You can't do your best for the Lord if you
don't rest a while. —P R. Van Gorder
Matthew 11:30 FOR MY YOKE IS EASY AND MY BURDEN IS
ho gar zugos mou chrestos kai to phortion mou elaphron estin (3SPAI):
(Yoke: Pr 3:17 Micah 6:8 Acts 15:10,28 Gal 5:1,18 1Jn 5:3) (Burden
: Jn 16:33 2Co 1:4,5 4:17 12:9,10 Php 4:13)
Sweet to Trust in Jesus
Midi with all lyrics
Sung by Casting Crowns
Sung by Alan Jackson
Yes, 'tis sweet
to trust in Jesus,
Just from sin and self to cease;
Just from Jesus simply taking
Life and REST
and joy and peace.
term of explanation
and should always prompt a response, an interaction with the living and
active Word of God. Too often we read the text passively and miss the joy
and exhilaration of interacting with God's Word, which is the Father's love
letter to us, a letter meant not so much to make us more "educated"
but to draw us to Himself and make us more intimate with Him. As C H
Spurgeon once said "If you wish to know God you must know his Word." Dear
student of God's Holy Word, let me encourage you to make great use of these
opportunities to pause, reflect and in essence learn the blessed practice of
meditating on the Scriptures as you
words like "for"
(there are over 7000 "for's" in the Scripture providing abundant
"opportunity" for interaction, practice, edification and blessing - see
Ps 1:1-note, Ps
cp Joshua 1:8-note)
asking simple questions like "What is the 'for' there for?",
"Why is it here?". etc. The more you practice the art of asking the
Scripture questions, the more you will find yourself experiencing the joy of
self discovery, as your Teacher the Spirit interacts with you and
illuminates the passage. Then, when you read the commentary (including the
one you are reading now), you can be a good Berean (Acts 17:11-note)
and discern truth from error (cp Hebrews 5:14-note).
A shrinking of your study time of the Holy Word may result in "shrinking
power" from Holy Spirit in your life for He uses the Word to sanctify you by
grace through faith! The church needs more men like John
Wesley, the powerful eighteenth-century preacher who wrote...
I am a creature of a day, passing through
life as an arrow through the air. I am a spirit, coming from God, and
returning to God; just hovering over the great gulf; a few months hence I am
no more seen; I drop into an unchangeable eternity! I want to know one
thing—the way to heaven … God Himself has condescended to teach the way. He
hath written it down in a book.
O give me that Book!
At any price,
give me the book of God.
Wesley's tribe increase Lord. Amen!)
My yoke is easy and My load is light
- What a striking contrast between Jesus and the oppresive Pharisees (See Mt
William MacDonald's comments
Jesus’ yoke is easy; it does not chafe.
Someone has suggested that if Jesus had had a sign outside His carpenter’s
shop, it would have read, “My yokes fit well.”
W & Farstad, A. Believer's Bible Commentary: Thomas Nelson or
Yoke (pair of scales)(2218) (zugos/zygos related to verb zeúgnuni = to join
especially by a yoke, to bind) literally described a beam of balance that
connected scales (see translation as scales or balances in Rev 6:5;Lev
19:36; Hos 12:7).
Liddell-Scott summary of zugos/zygos...
(1) Anything which joins two bodies; and
so, the yoke or cross-bar tied by the yoke-band to the end of the pole, and
having collars or loops at each end, by which two horses, mules or oxen drew
the plough or carriage, Homer, etc.:-metaphorically, the yoke of slavery (as
mentioned in the Greek classics like Herodotus, etc) A frame used to control
working animals or, in the case of humans, to expedite the bearing of
burdens. Yoke in our literature only figuratively of any burden.
Zugos was the name of the cross-bar
joining the horns of the lyre, along which the strings were fastened.
Zugos in plural described the thwarts
(structural crosspiece forming a seat for a rower in a boat) joining the
opposite sides of a ship or boat, the benches.
Zugos was used for the middle of the
three banks in a trireme (an ancient galley having three banks of oars).
Zugos described a a rank (a single line
of soldiers or police officers drawn up abreast) or line of soldiers,
opposite to a file (a row of soldiers arranged one behind the other)
(2) An instrument for determining weight
= a scale, the beam of balance, the balance itself. (Rev 6:5)
What is the yoke in
context of Mt 11:29? Is it not His teaching, His teaching which is
calculated to make disciples? As discussed in the notes on the previous
“take a yoke” in Jesus' day meant to become a disciple. When we
submit ourselves voluntarily and willingly and wholly to Jesus Christ, we
are yoked to Him. And this is a "forever" yoking! Hallelujah!
6x in 6v in the NAS - pair of scales(1), yoke(5).
Matthew 11:29 "Take My yoke upon you and
learn from Me, for I am gentle and humble in heart, and YOU WILL FIND REST
FOR YOUR SOULS.
Matthew 11:30 "For My yoke is easy and My
burden is light."
Acts 15:10 See notes below
Galatians 5:1 See notes below
1 Timothy 6:1 All who are under the yoke
as slaves are to regard their own masters as worthy of all honor so that the
name of God and our doctrine will not be spoken against.
Revelation 6:5 When He broke the third
seal, I heard the third living creature saying, "Come." I looked, and
behold, a black horse; and he who sat on it had a pair of scales in his
Zugos/zygos - 62v
in the non-apocryphal Septuagint - Gen 27:40; Lev 19:35; 26:13 (" I
broke the bars of your yoke and made you walk erect"); Num 19:2; Deut
21:3; 2Chr 10:4, 9ff ("Your father made our yoke hard"), 2Chr 10:14; Job
6:2; 31:6; 39:10; Ps 2:3; 62:9; Pr 11:1 ("A false balance is an
abomination to the LORD"); Pr 16:11; 20:23; Isa 5:18; 9:4; 10:27; 14:5, 25,
29; 40:12, 15; 46:6; 47:6; Jer 2:20 ("“For long ago I broke your yoke
And tore off your bonds; But you said, ‘I will not serve!’"); Jer 5:5; 27:8,
11; 28:2, 4, 11, 14; 30:8; 32:10; Lam 3:27; Ezek 5:1; 34:27; 45:10; Dan
5:27; 8:25; Hos 12:7; Amos 8:5; Mic 6:11; Zeph 3:9;
My yoke -
Not the yoke of the legalists of Jesus day, but His yoke of grace. Jesus' yoke is diametrically different from the yoke
that men cruelly place upon other men! His grace laden yoke brings
liberty, releasing the captive and setting free the downtrodden (Lk 4:18,
19). The legalistic yoke of men brings bondage, which steals the joy of our salvation
(cp Neh 8:10, Ps 51:12, Ps 51:14-note).
Every morning, we need to arise and make the
prayerful choice to take up and put on
Jesus' light, easy, grace-filled yoke and experience His liberating joy and
peace throughout the day as His Spirit enables us to live as those who know
the truth and are free indeed (Ps 95:1-note,
Jn 8:31, 32, 36)!
Here are passages that
speak of the placing of men's yokes upon other men...
Acts 15:10 (Peter speaks boldly
Acts 15:7 [a clear sign he is filled with/controlled by the Spirit - cp Acts
4:8, Eph 5:18-note,
notice the first "indicator" of being Spirit filled - Eph 5:19-note
- He controls our tongue!]) "Now therefore why do
you put God to the test by placing upon the neck of the disciples
(specifically the Gentiles - notice what believers are called most often in
Disciples [see study of the word Mathetes]!
Why have we veered away from this pattern
presented by the early church? Do we think Jesus' requirements for a
genuine disciple are too burdensome?!
See 1Jn 5:3) a yoke which neither our fathers nor we
have been able to bear? (Answer? Only Jesus could bear the yoke of the law
cp the Messianic Ps 42:6,7,8], a burden He willingly bore for all who would
believe on Him.)
Galatians 5:1 It was for freedom (eleutheria
- not the right to do as you please but the power
to do as you should!)
that Christ set us free (eleutheroo);
therefore keep standing firm
- Make this your daily practice. Remember
though...don't try to do it alone, but each and every morning make a
conscious, volitional surrender to the Spirit of Christ, Who will be your
continual Encourager and Enabler throughout the day!) and
do not be subject
the negative particle = Stop
allowing yourselves to be entangled by the cords of legalism, including subtle
lists [whether on paper or in your mind] of "do's and don'ts")
to a yoke of
slavery (bondage to the law, to
works "righteousness", to trying to gain God's approval by being
good [Only God is good enough! Lk 18:19], by performing "good
deeds " [You can't without reliance on the Spirit! cp
Jn 6:63]). Galatians 5:2
= imperative of
= to know by perception, by
sight) I, Paul, say to you that if you receive circumcision (or try to keep
your list of do's and don'ts, etc), Christ will be
of no benefit to you.
Easy (5543) (chrestos
from chraomai =
furnish what is needed) conveys the basic meaning of being well adapted to fulfill a
purpose and thus describes that which is useful, suitable, excellent,
serviceable. The idea is goodness combined with a nuance of ‘serviceableness.' (as in
Luke 5:39 where the old wine is "good enough" - fine for use).
Chrestos refers to that which is fit for use, able to be used and hence
is good, kind, benevolent, worthy, useful, virtuous, and pleasant (in
contrast to what is hard, harsh, bad or unprofitable). Chrestos
expresses the material usefulness of things with regard to their goodness,
pleasantness and softness.
And so we see that Jesus' yoke is
chrestos, well-fitting and tailor-made for each believer and their every need. Christ's
yoke furnishes what is useful, easy to bear, having nothing galling or harsh,
but, to the contrary, it provides us all that we need, what we really need! Do you
truly believe that
statement? Do you believe that Jesus is enough? ...That His grace is sufficient
for all of your needs, your weaknesses [2Cor 12:9-note]
...enough for your victory over the besetting sin that so easily entangles
you, impeding your walk of faith [Heb 12:1-note]?
Then fix your eyes upon Jesus [Heb 12:2-note],
take up His easy yoke, and walk forth in confidence and conviction that He
has already won the battle for you dear saint!
(See this principle throughout Scripture - 1Sa 2:9, 17:47, 2Chr 20:15, 17,
32:8, Ps 46:11, Zech 4:6, Dt 20:1, 4, Josh 10:42 - see below for Charles
Haddon Spurgeon's exhortation and Martin Luther's encouraging hymn)
Unless the Spirit of God (Spirit of
Christ, our "Fellow Yoke Bearer" Ro 8:9-note)
be upon us, we have no might from within and no means from without to rely
upon. Wait upon the Lord, beloved (Isa 40:31-note),
and seek strength from Him alone. There cannot come out of you what has not
been put into you. You must receive and then give out.
A Mighty Fortress
Did we in our own strength
Our striving would be losing;
Were not the right Man on our
The Man of God’s own choosing;
Dost ask who that may be?
Christ Jesus, it is He;
Lord Sabaoth, His name,
From age to age the same,
And He must win the battle.
A Mighty Fortress by Steve Green
comments on "My yoke is easy"...
My Gospel imposes nothing that is
difficult; on the contrary, it provides for the complete removal of all that
which oppresses and renders man miserable, viz. sin. The commandments of
Christ are not grievous. Hear the whole: Thou shalt love the Lord thy God
with all thy heart, and thy neighbor as thyself. (Mk 12:29, 30) Can any thing be more
congenial to the nature of man than love? Such a love as is inspired by God
(and empowered by God-Ro 5:5-note,
and in which the soul rests supremely satisfied and infinitely happy? Taste,
and know, by experience, how good the Lord is (Ps 34:8-note), and how worthy
His yoke is to
be taken, borne, and loved. This most tender invitation of the compassionate
Jesus is sufficient to inspire the most DIFFIDENT (doubting of
another's power, disposition, sincerity or intention!) soul with
CONFIDENCE (A trusting or reliance. An assurance of mind or firm belief
in the integrity, stability or veracity of Jesus and His precious Word
promising His personal presence and power!)
Clarke's comments beg the question
dear child of the Living God...are you...
(cargo, load) (5413) (phortion
from phortos = something carried, used of the freight of a ship Acts
27:10) is literally that which is carried. It is an old word used for a
ship's cargo (Acts 27:10). A load or burden.
says a secular use of phortion was of a child in a womb (Xenophon).
Phortion is the pack a soldier is expected to carry.
Phortion is used
figuratively in a positive sense to describe the commands of Christ (three commands here in Mt 11:30
but in a negative sense to describe the
ceremonial observances of human traditions and stipulations (Mt 23:4, Lk
Phortion can also describe the burden of one’s own responsibilities and
failures (Gal 6:5).
Dictionary - In the New Testament phortion [ φορτίον ], the Greek word
used for burden, denotes the troubles of this life. In Matthew 23:4 Jesus
describes the heavy burdens the Pharisees laid upon the people "but they
themselves are not willing to lift a finger to move them." Obviously this is
a burden of legalism. This same Greek word is used to describe a man's load
of imperfections and sins in Galatians 6:5 . Jesus uses the same word to
describe his burden in Matthew 11:30 : "My yoke is easy and my burden is
light." The reason for having a light burden is described in the previous
verse: "I am gentle and humble in heart." Burdens will come in this life but
they will be light if we have Jesus' approach to life. (Burden
- Baker's Evangelical Dictionary of Biblical Theology)
TDNT - 1. This
word has such senses as “freight,” “lading,” “burden,” “goods,” and a child
in the womb. “Burdening” with cares, sickness, etc. is another sense. 2. The
OT equivalent šd has such senses as “bearing,” “burden,” “tribute,” “toll,”
or “trouble.” 3. The LXX uses phortíon for “burden” (Is. 46:1), “burden of
sin” (Ps. 38:4), the “burden” one person is for another (Job 7:20), and
“load” (of wood) (Jdg. 9:48-49). 4. The rabbis use the Hebrew in various
ways for “bearing,” “business,” “occupation,” “burden,” “obligation,” or
(Webster) = something that is carried (a load); That which is borne with
labor or difficulty; that which is grievous, wearisome, worrisome or
oppressive. Something that is exacting, oppressive, or difficult to bear:
the burden of responsibility. A cause of hardship, worry, or grief.
= something that weighs down the mind or spirits (took a load off her mind)
b : a burdensome or laborious responsibility. Any heavy burden; a
large quantity borne or sustained. A tree may be said to have a load of
fruit upon it.. That which is borne with pain or difficulty; a grievous
- Baros in Gal 6:2 is a strong word, which means “a heavy weight”; whereas
phortion in Gal 6:5 refers to anything that is easily carried. It was often
used of the general obligations of life that a person is responsible to bear
on his own. One of those obligations is to help others with their crushing
burdens, a kindness that will reap eternal rewards. (The Master's plan for
W E Vine -
Phortion which, with the exception of Acts 27:10, is used only in a
metaphorical sense in the New Testament; of discipleship, whether of the
scribes, Pharisees, and lawyers, Matthew 23:4; Luke 11:46, or of the Lord
Jesus, Matthew 11:30. The difference between
Gal 6:2, and phortion is that phortion, as its derivation from phero,
“to carry,” shows, is something borne; be the load light or heavy, its
weight is not the point. With baros, on the other hand, weight is the
essential thing. Thus phortion is used in Matthew 11:30, “My burden
is light,” where baros would be unsuitable. The burden of the transgressor
is of necessity a heavy one, hence baros appears in Gal 6:2; but the burdens
that all must bear are some lighter, some heavier, the point is that, heavy
or light, each must bear his own; hence in Gal 6:5 phortion is used. (Vine,
W. Collected writings of W. E. Vine. Nashville: Thomas Nelson)
Wuest - The
word burden in Gal 6:2 is
and in this verse, phortion. While these words have their distinctive
meaning in the secular usage of the early centuries, and while synonyms in
juxtaposition should usually be carefully distinguished, yet we cannot draw
a fine distinction between these two words in this passage. There is no use
burdening the English reader with the various meanings of the two words,
since they would have no bearing upon our study. In Gal 6:2 the apostle
exhorts the Galatian saints to bear the burdens of their fellow saints,
namely, to assume the responsibility of giving that saint spiritual aid in
case he has allowed sin to come into his experience. Here he exhorts the
saints to bear their own burdens. This is doubtless an intentional
paradoxical antithesis on the part of the apostle. It is the Christian who
knows that he has a burden of his own, namely, a susceptibility to certain
sins, and who has fallen himself, who is willing to bear his neighbor’s
burden. Again, when each man’s self-examination reveals infirmities of his
own, even though they may not be the same as those of his neighbors, he will
not claim moral and spiritual superiority to others. Furthermore, each saint
should bear his own burden in the sense that he must recognize his personal
responsibilities towards God and man. He is responsible for the kind of life
he lives. Again, when he sees his own failings, he will have no inclination
to compare himself with others. The word own is from idios, which means
“pertaining to one’s self, one’s own as compared to that which is
another’s.” It speaks of personal, private, unique possession. (Wuest's word
studies from the Greek New Testament)
Phortion - 6x
in 5v. NAS = burden(1), burdens(3), cargo(1), load(1).
Matthew 11:30 "For My yoke is easy and My burden is light."
Matthew 23:4 "They tie up heavy burdens and lay them on men's shoulders, but
they themselves are unwilling to move them with so much as a finger.
Luke 11:46 But He said, "Woe to you lawyers as well! For you weigh men down
with burdens hard to bear, while you yourselves will not even touch the
burdens with one of your fingers.
Acts 27:10 and said to them, "Men, I perceive that the voyage will certainly
be with damage and great loss, not only of the cargo and the ship, but also
of our lives."
Galatians 6:5 For each one will bear his own load.
Phortion - in
2Sa 19:35; Job 7:20; Ps 38:4; Isa 46:1. For example David records...
Psalm 38:4 For my iniquities are gone over my head; As a heavy burden
(Hebrew = massa; Lxx = phortion) they weigh too much for me.
Comment: Indeed Jesus says to all with the unbearable "heavy burden"
of iniquity to "Come to Me". (Jesus bore the "burden" of our iniquity -
Jesus contrasts "heavy-laden",
burdened (phortizo) men with His light burden (phortion).
you notice the seemingly paradoxical call of Jesus to an already weary and burdened man or
woman to take on a new load, and that in order that they might receive rest!
Only Jesus can orchestrate such a supernatural feat. Praise His Holy Name!
The burden of
doing His will is not a heavy one as John explains "For this is the love
of God, that we keep His commandments; and His commandments are not
burdensome (oppressive, worrisome). (1Jn 5:3).
Beloved, is not Jesus' call to come similar to
Jehovah's call to cast our burden in Psalm 55:22. May we all be quick to
humble ourselves and willingly cast our burden on Jehovah.
What are the promises Jehovah gives us
when we cast our burden on Him?
Cast your burden
(Lxx translates with
= anxiety) upon the LORD,
will sustain you;
He will never allow the righteous to be shaken.
Are you trying to carry the burden by
yourself dear Christian? Hear
and heed Jesus' call to you to release it to Him and to walk yoked to Him so
that you might enter His perfect rest for your soul.
William MacDonald commenting on
Jesus' light burden clarifies that "This does not mean that there are no
problems, trials, labor, or heartaches in the Christian life. But it does
mean that we do not have to bear them alone. We are yoked with One Who gives
sufficient grace for every time of need. To serve Him is not bondage but
TAXING COLLAR OF SELF
RELAXING COLLAR OF SAVIOR
J. H. Jowett says: The fatal mistake for the believer is to
seek to bear life’s load in a single collar. God never intended a man to
carry his burden alone. Christ therefore deals only in yokes! A yoke is a
neck harness for two, and the Lord himself pleads to be One of the two. He
wants to share the labor of any galling task. The secret of peace and
victory in the Christian life is found in putting off the taxing collar of
“self” and accepting the Master’s relaxing “yoke.”
Light (1645) (elaphros)
means not heavy, easy to bear, not
burdensome, not difficult to bear, having little weight, easy to be lifted,
borne or carried by physical strength. In the present passage the idea of "light"
is that which is not oppressive and thus is easy to be endured. Other
synonyms: lightweight, slight, easy, trifling, trivial (albeit when we are
experiencing them, they are not "trivial" to us!), manageable, small,
featherweight, "light as a feather"
The only other NT use is by Paul in his
description of affliction, writing that...
momentary, light (elaphros)
affliction is producing for us an eternal weight of glory far beyond all
comparison (2Cor 4:17-note)
Observe the striking
contrast of sinful man's futile attempt to keep the law in his own
And they (Scribes and Pharisees Mt 23:2 -
masters of the art of legalism not liberty) tie up heavy loads, and
lay them on men's shoulders; but they themselves are unwilling to move them
with so much as a finger. But they do all their deeds to be noticed by men;
for they broaden their phylacteries, and lengthen the tassels of their
garments. (Mt 23:4, 5)
William Barclay writes: To the Jew
religion was a thing of endless rules. A man lived his life in a forest of
regulations which dictated every action of his life. He must listen forever
to a voice which said, “Thou shalt not.”
Beloved, perhaps that is the way you are
trying to live your Christian life, by the repeated cry in your head of
"Thou shalt not!" Jesus came to set us free from the bondage by the law. As
Paul asked the Galatians...
This is the only thing I want to find out
from you: did you receive the Spirit by the works of the Law, or by hearing
with faith? Are you so foolish? Having begun by the Spirit, are you now
being perfected by the flesh? (Galatians 3:2,3)
Comment: The clear implication is
that we are born again by the Spirit (Jn 3:3, 4, 5, 6, 7, 8) by grace
through faith. As believers now we are to continue relying on the Spirit's
power to live this supernatural life (see Gal 5:16).
that in this passage...
Jesus summarizes this wonderful call with
this. The yoke is light and the burden is easy because
He bears it with us. When training a new animal (such as an ox) to plow,
ancient farmers would often yoke it to an older, stronger, more experienced
animal who would bear the burden and guide the young animal through his
learning. If your yoke is hard and your burden is heavy, then it isn't His
yoke or burden, and you aren't letting Him bear it with you. Jesus said it
plainly: My yoke is easy and My burden is light.
To the lawyers Jesus
Woe (Interjection announcing
disaster, misery, grief or indignation) to you lawyers as well! For (Why?
Always stop and
term of explanation)
you weigh men down with burdens hard to bear, while you yourselves will not
even touch the burdens with one of your fingers. (Luke 11:46)
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