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| 1 And it came to pass, when Jesus had made an end of commanding his twelve disciples, he departed thence to teach and to preach in their cities. |
In their cities – In "Galilee of the nations," amongst those who made less religious profession, and amongst whom were few scribes, Pharisees or Doctors of the Law. R4594:6
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| 2 Now when John had heard in the prison the works of Christ, he sent two of his disciples, |
In the prison – Jesus had not made any attempt to deliver his forerunner from prison, although he continually manifested great power in the healing of diseases and casting out of devils. R4594:6[R4594:6]
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| 3 And said unto him, Art thou he that should come, or do we look for another? |
Art thou he – Or are you also merely a forerunner, as I was. R748:2[R748:2]
Doubtless the principal cause of John's doubts was the disappointment of his Jewish expectations as to the manner of Christ's coming. The same is true today. R629:5
Perhaps supposing that, when appointed, Jesus would publicly announce himself with power and authority and bring honor and dignity to all associated with him. R748:2
Look for another – For a still greater Messiah, of whom you are but a forerunner. R4594:6[R4594:6], 2621:1[R2621:1]
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| 4 Jesus answered and said unto them, Go and show John again those things which ye do hear and see:
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Go and shew John – He expected John to be able to discern the time by the events. R748:2
When God would make known to us any great truth, he does not confine himself to any one method of proving it, but gives evidence in various ways. R629:3
These things – It was by these that the Israelites were to recognize him as the Messiah, in fulfillment of the predictions of the prophets. R1314:6
Hear and see – And now what do we see? The aims and threats of the discontent are against the wealthy, the Jew once more finding a home in the land of promise–evidences that Messiah is present again. R748:3-5
Jesus did not say, Go and tell John that we are now living in the beginning of the 70th week of Daniel's prophecy (Dan. 9:24-27), though that was true. R629:2
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| 5 The blind receive their sight, and the lame walk, the lepers are cleansed, and the deaf hear, the dead are raised up, and the poor have the gospel preached to them.
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Receive their sight – It was the fulfillment of Isa. 61:1, the prophecy of his mission, to which Jesus called John's attention. R629:4
But we should not forget that Jesus' miracles were performed with a great deal of secrecy and over a large area of the country. The majority of Jews probably never saw one of the healed persons. R748:3
In due time the eyes and ears of understanding of all mankind will be opened. PD64/74
The dead are raised – Jesus proclaimed liberty to the captives of death, illustrating the power to liberate by loosing a few from the bands of death. R629:4
And the poor – Now, as then, it is the poor, the meek, who receive him gladly and to whom his special attention is directed. R629:5
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| 6 And blessed is he, whosoever shall not be offended in me.
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Not be offended – Not allow John's faith to stumble in respect to me. R4595:1 [R4595:top]
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| 7 And as they departed, Jesus began to say unto the multitudes concerning John, What went ye out into the wilderness to see? A reed shaken with the wind?
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A reed – A weak, pliable character, easily shaken. R4595:1, 2622:1
Shaken with the wind – No! They found John a rugged character, strong, independent in the advocacy of truth. R4595:1
With every wind of doctrine and fancy. R2622:1
Was it because God spoke to him as the wind makes music through the reeds? R5031:1
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| 8 But what went ye out for to see? A man clothed in soft raiment? behold, they that wear soft clothing are in kings' houses.
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In soft raiment – Giving evidence of being related to the great, the wealthy, the noble of that time? No! He was simply clad and lived in seclusion. R4595:1
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| 9 But what went ye out for to see? A prophet? yea, I say unto you, and more than a prophet.
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A prophet – Declaring the message of repentance, but also foretelling future events: that Jesus was the Lamb of God and that the Lord would baptize people with the holy Spirit and with fire. R4112:3
More than a prophet – This noble character was God's chosen servant for heralding the Messiah to Israel. R4594:3
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| 10 For this is he, of whom it is written, Behold, I send my messenger before thy face, which shall prepare thy way before thee.
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Prepare thy way – It was John's honor to herald the Lord in the flesh; it is our distinction to proclaim the parousia of the Son of Man and his glorious reign. R4113:1
Preparation for Jesus. His message was that the Kingdom of Heaven was about to be offered to them. R5031:1
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| 11 Verily I say unto you, Among them that are born of women there hath not risen a greater than John the Baptist: notwithstanding he that is least in the kingdom of heaven is greater than he.
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Not risen a greater – The most highly honored of all the prophets. R1916:4
Therefore he will share among the highest honors that will come to the ancient worthy class. NS444:3
Great in the sense that he that ruleth his own spirit according to the principles of the divine Word is greater than he that taketh a city. (Prov. 16:32) R1916:1
But he was not great in the eyes of man: never a guest at the palace of Herod, but a prisoner; not an esteemed orator, but "a voice crying in the wilderness"; not arrayed in purple, but in camel's hair. R1916:1
John the Baptist – The last of the prophets and the last of the "house of servants." To him was committed the honorable service of directly announcing the Savior; he discharged his duty with dignity. R4543:1
The forerunner of Jesus. R4543:5; OV199:1
None of the prophets was his superior. R4958:1; OV199:1
Baptism is valid even if the baptizer is not of the Kingdom class, though an elder or consecrated person would be preferable. R1541:4; F454, F655
He that is least – The humblest one. R3868:1
There will be some least and some greater in the Kingdom. R1973:5
In the kingdom – The spiritual phase of the Kingdom. R4958:2, 637:6
The election of the Gospel age. NS369:6
The spirit-begotten Church, joint-heirs with Christ in the Kingdom. R2788:2
Of heaven – God's callings and elections are definite, positive, separate and distinct, as the various wheels in a great machine are separate and distinct from each other, while they all cooperate together in the work for which the machine is constructed. NS444:2
Is greater than he – John was the last of the faithful under the Jewish dispensation. R4595:4
John tells us that his joy and privilege was not to be of the Bride, but to be a friend of the Bridegroom and to introduce him. R219:1; HG132:2
Reckoned as members of the house of sons, while the prophets belong to the preceding house of servants. R4958:2, 2562:3, 1872:3, 435:3; E28
Does not imply that John was disappointed. His cup of blessing being full, and never having been begotten of the holy Spirit, he will not be able to appreciate blessings higher than his own. R5030:6
The operation of God's spirit on the prophets was so different than on the Church that the humblest Christian may know more of God's plan than the greatest prophet. R435:3
God had promised him earthly perfection while he had promised the bride of Christ heavenly perfection. John will come forth as a perfect human being, the reward of his faithfulness. R5030:5, 3868:1; NS784:3
The least one in the heavenly phase shall be greater than the greatest in the visible, earthly phase of the Kingdom. R637:6*; HG731:6; NS663:2
Only the blood-justified could be invited to the High Calling, and John died before the sacrifice was completed. D625; F112
"God having provided some better thing for us." (Heb. 11:40) R4595:4, 2035:2
Because from the time of Christ, but not previously, the prize of joint-heirship with the Lord is open to his followers. T108; R2279:3; NS802:5
As Christ was to have the pre-eminence in the Kingdom it was necessary that he should be the first member of it. F86
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| 12 And from the days of John the Baptist until now the kingdom of heaven suffereth violence, and the violent take it by force.
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From the days of – The Kingdom of Heaven began to have an existence when Jesus was anointed to be the King, at the time of his baptism by John. R703:1*
Kingdom of heaven – The Church, the embryo Kingdom. A284; R1687:6, 1598:3, 1358:6, 1351:6; Q797:4, 423:1; PD59/70; HG164:6
Suffereth violence – Violence crucified our king, stoned Stephen, beheaded Paul, crucified Peter, roasted others by fire, tossing them upon piercing forks. R702:6*
As our Lord suffereth violence from the Prince of this world, so will his followers. OV343:2
As with the Master, so with his followers, the violence comes more from the worldly-spirited ones in the nominal church than from the open rejectors of God. R1372:3
As a part of the preparation for the Kingdom glories. PD59/70
For righteousness' sake. OV194:4, 343:2; R5573:6
Teaching us lessons of faith, fortitude, courage, endurance, meekness, patience, sympathy and loving-kindness. R2130:2*
Trodden under foot during the Gentile times. (Luke 21:24) R1979:2
Despised and rejected of men, insignificant and ignored in the sight of men. Historians saw it not, only writing of human organizations, called "Christ's kingdoms," but not the true one. R2128:1
The submission to the violence of dominant evil has not been for lack of power by our Lord, but because it is not yet the "due time." D621
The Kingdom, when set up, cannot suffer, but must reign triumphantly. R702:5*
The violent take it – The Ishmael and Esau classes, and Satan and his servants. D620; R2777:5; Q797:4
They caused the Lord's death and the scattering of the Church, etc. Q423:1
And have despitefully used the Head and the body members. R2935:2
Similar characters and conditions today, in the tares. R2778:3
They have outwardly been posing as the true Church of Christ, and have usurped the place of the true by force. OV345:6, 7
The violent prince of this world lays them all low in death, but divine power will bring them forth to victory. R703:1*
By force – The violent have dominated it by force for centuries. PD59/70
With overwhelming force of numbers and wealth, they subdue the little handful of saints, trample and crush their influence, and hinder the progress and spread of the heavenly Kingdom. R702:6*
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| 13 For all the prophets and the law prophesied until John.
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The prophets and the law – But, though showing forth truth and foretelling the coming Kingdom, they could never be clearly understood until the gospel unraveled their mysteries. R702:3*
Until John – John was the last of the prophets. R5030:6, 4958:1
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| 14 And if ye will receive it, this is Elias, which was for to come.
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And if – Intimating that John did not do all that is to be done by Elijah, and hence that a greater Elijah is to be expected. R2838:6, 1687:6
Ye will receive it – By believing his message. B253
To as many of the Jews as were "Israelites indeed." OV323:1
But Israel did not receive John the Baptist as Elias, nor did they receive the Messiah. Therefore, again his presence must be heralded by another, who shall come in the spirit and power of Elias. R1379:2
John's work as Elijah did not fail because of his own lack of faith, but because of the Jews' unreadiness of heart to be influenced by him. R2838:6
To those who recognized his message and obeyed it and became the Lord's disciples, John fulfilled the work of Elijah. R3293:1
Likewise today we announce as at hand the reign of the Christ glorified, and point out the foretold antitypical Elijah to those "who can receive it." B254
This is Elias – John the Baptist did a reformatory work which was in full accord with the prophecy regarding Elijah. R5030:6
The forerunner of Messiah. B253
Conditionally; in the same limited, shadowy sense in which the Kingdom was offered to the children of Israel after the flesh. HG68:5
Thus, whatever we find in either the life of Elijah or John which fits well the experience of the Church or her future course, we are justified in recognizing as typical. R968:4
In every particular there was some measure of likeness between John and the antitypical Elijah. OV323:1
His relationship to the future Elijah, the greater Elijah, was very similar to the relationship of our Lord Jesus to the greater Christ. OV322:2
John the Baptist stood for, or represented, a multitudinous Elijah, as Jesus stood for, or represented, a multitudinous Christ. R557:1
As John did an Elijah work to Israel, so the Church does the predicted Elijah work to the world, announcing the Lord's second advent. B253; OV322:3
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| 15 He that hath ears to hear, let him hear.
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Hath ears to hear – Jesus and the Apostles attempted, not to teach everybody, but merely those who hungered and thirsted after righteousness. R5244:1; B16; SM51:2, 52:T, 343:3
Sometimes this hearing ear comes through sorrow and tribulation. NS823:5
He must expect meekly to cast away many preconceived opinions as fast as he comes to see their lack of harmony with God's Word. B16
Not bandying the gospel in the streets, giving a reason for our hope to to him that asketh, but neither the Bible nor sound judgment dictates quarreling for truth's sake. R1468:4
Let him hear – "He that hath an ear, let him hear what the Spirit saith unto the churches." (Rev. 2:7) B16
God is not trying to attract the world now; they are blind and deaf. SM343:3
These will have a special blessing, while those who do not give ear will have their portion with the hypocrites. NS435:3, 5
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| 16 But whereunto shall I liken this generation? It is like unto children sitting in the markets, and calling unto their fellows,
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This generation – Greek, genea, meaning people living contemporaneously, as in "This generation shall not pass." D603
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| 17 And saying, We have piped unto you, and ye have not danced; we have mourned unto you, and ye have not lamented.
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| 18 For John came neither eating nor drinking, and they say, He hath a devil.
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He hath a devil – Because John, as a prophet, was abstemious to the extreme. R5031:4[R5031:4]
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| 19 The Son of man came eating and drinking, and they say, Behold a man gluttonous, and a winebibber, a friend of publicans and sinners. But wisdom is justified of her children.
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And they say – Similarly we may be charged with pride and ambition for making use of business methods to promulgate the "good tidings." R4824:1
A man gluttonous – There is nothing that either God or his people can do that the Adversary, and those who have his spirit, cannot use as an occasion for faultfinding. R4824:1
Because Jesus presented himself less peculiarly than John. R5031:4
But wisdom – The divine wisdom, divine truth. R1737:1
Expressed in the Scriptures and in the laws of nature. R2060:2 [R2060:2]
Neither slander, nor opposition from our enemies, shall swerve us from the path which we believe is marked out for us by the Lord. R4824:5
Is justified – Proved right, accepted. R1737:1
Of her children – They show their parentage, reflect their mother's likeness. The children of the light should walk in the light in reference to health, food, cleanliness and clothing, as well as spiritual matters. R20650:2 [R2060:2]
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| 20 Then began he to upbraid the cities wherein most of his mighty works were done, because they repented not: |
To upbraid – Not in the form of a tirade of scolding and abuse, but a simple statement of the facts. R2267:1
They repented not – The majority rejected his Messiahship. R4599:1
Not for rejecting the favor of the Kingdom, but for the sinful condition which hindered their acceptance of it. They were so sinful, so alienated from God, that very evidently they would be worthy of serious punishment. R2267:1
Because the "god of this world hath blinded the minds of them that believe not." (2 Cor. 4:4) R2267:5
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| 21 Woe unto thee, Chorazin! woe unto thee, Bethsaida! for if the mighty works, which were done in you, had been done in Tyre and Sidon, they would have repented long ago in sackcloth and ashes.
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Woe unto thee – You have had more knowledge and opportunity, and you have a responsibility therefore; it means more disadvantage. CR501:4; R2613:1
Every sin and evil propensity cultivated now will require punishment and discipline in the age to come. R2613:2
His rejection of them incidentally permitted the sending of the gracious call to the Kingdom honors to believers among the Gentiles. R2623:3
In Tyre and Sidon – Notoriously unholy, licentious, unclean cities. R2623:3
Would have repented – Yet the worldly-wise and prudent tell us that these poor sinners passed into eternal torment without a chance. R2624:4
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| 22 But I say unto you, It shall be more tolerable for Tyre and Sidon at the day of judgment, than for you.
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More tolerable – Because their sin had been against less light and privilege. R5363:6, 5083:5, 4599:4
The greater the light rejected, the more will be the stripes received. R569:6, 412:1
God takes a different standpoint from the majority of people. He does not merely say, "Is this moral or immoral?" Rather, "What is the heart attitude?" R2623:3
For Tyre and Sidon – Two flourishing Gentile cities, very full of wickedness and immorality, so that their names were synonymous for that which was unholy, licentious, unclean. R2623:3
With their gross immoralities but better condition of heart. R2623:3
Tyre and Sidon had suffered a terrible overthrow in the midst of carnage, pestilence and blood. R1618:5
These heathen cities would have repented with far less preaching. R5075:1
Day of judgment – The thousand years of his Messianic reign. R5179:6
Than for you – With superior morality, but an evil condition of heart. R2623:6
Those who heard Jesus, unmoved, had hardened their hearts and would be correspondingly disadvantaged in the judgment day. R5363:5
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| 23 And thou, Capernaum, which art exalted unto heaven, shalt be brought down to hell: for if the mighty works, which have been done in thee, had been done in Sodom, it would have remained until this day.
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Thou Capernaum – Who thought themselves quite respectable, church-going people. 647:6
Capernaum was favored above all other cities of Palestine because there our Lord did most of his miracles and preaching. R5075:1
Exalted unto heaven – Highly lifted up in privileges of knowledge, opportunity and divine favor and blessing. R5075:1, 4599:2, 4557:1, 3726:2, 2623:2, 2600:4
Highly exalted by having Christ as a resident. E376; PD62/73
Brought down to hell – Greek: hades, the grave, oblivion; because they received not the message. R5075:2, 4557:1, 4599:2; E375
Even the site where Capernaum stood is a matter of dispute. R2600:4, 3726:3
Fulfilled in the trouble which came upon the Jews and which destroyed their nationality. R2623:3
Not only the Sodomites, but the city in which they lived, is spoken of as going down to hell, and there are other cities there. HG556:2; R734:5*
Been done in Sodom – The Sodomites were not so great sinners as were the Jews who had more knowledge. A110; OV227:T
Whose wickedness was so great that it brought upon her a fierce destruction from the Lord. R2623:6
It was for want of light that these people were destroyed. R659:3*, 447:3*
They did not, therefore, have a full opportunity. A110; R545:5; OV227:1; HG345:4
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| 24 But I say unto you, That it shall be more tolerable for the land of Sodom in the day of judgment, than for thee.
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More tolerable – Less severe, less of an ordeal. OV43:1
That time will be tolerable for all in proportion as their sins had been sins of ignorance. HG336:3
The punishment of that age will be in proportion to past guilt. R2613:1, 722:3
There will be rewards and "stripes" according to the deeds of the present life, as well as according to their conduct under that trial. R2611:5
It will be a tolerable time for Capernaum, and yet more tolerable for Sodom. OV227:1; A110; R5179:6, 2267:4; HG149:6; 345:4; NS704:1
Capernaum had sinned against greater light. OV227:1; R5083:5, 4599:2; PD62/73
Sodom and Gomorrah will rise up as superior to some of the Jews. NS704:1
The people of Capernaum were evidently harder-hearted than the people of Sodom and, from the Lord's standpoint, were more blameworthy. R4599:2
Inasmuch as they had superior advantages to others which they neglected, they would be correspondingly less benefited by the Millennial blessings and mercies of God. NS311:4
Their rejection of him much more resembled the condition of wicked rebellion against God that would lead to the second death than did the conduct of the Sodomites. R2267:4
Land of Sodom – The eternal fate of the Sodomites is not sealed: "Sodom and her daughters shall return to their former estate." (Ezek. 16:55) R5179:6
Our Lord guarantees them a full opportunity. OV227:1
Showing conclusively that all that are in their graves shall hear the voice of the Son of Man and come forth – to be judged and tried. R2267:5
The death of the Sodomites, therefore, was merely the Adamic death hastened; not the Second Death. OV43:2
Day of judgment – The 1000 year day of Messiah's reign in which judgment, or trial, will be granted to the world. PD62/73; R5179:6, 4599:1, 2624:1, 2267:4
Showing that no judgment had as yet been reached in any of these cases. R2624:1
Many of the heathen, who have enjoyed little or nothing of God's grace, will be in a more favorable condition than some neglectful ones who are now richly favored. R4599:4
Than for thee – Because they will then receive and be blessed by the light which you have rejected. A110
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| 25 At that time Jesus answered and said, I thank thee, O Father, Lord of heaven and earth, because thou hast hid these things from the wise and prudent, and hast revealed them unto babes.
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And said – Offered audible prayer in the presence of fellow-believers. R2251:6
I thank thee Lord – He appreciated the Father's wisdom in not allowing any but those of proper heart condition to see and clearly understand the present call of the Church. R4599:2
We, with the Master, may be glad of the wisdom displayed in the divine arrangement of hiding certain features of the plan of the ages from all except the "very elect." R4599:2
Had those rich and great seen fully the true situation it would have increased their responsibility. R5075:5, 4599:2
It is utterly impossible to harmonize such a statement with the common, but unscriptural, view that they had gone or were going to a place of eternal torment. R2267:6
Hid these things – This gracious plan which provides such wonderful future opportunities for the poor Sodomites. R2624:4, 236:4*
For the world to have known in advance would doubtless have been injurious. R4644:5, 4444:6
It would not have been wise for him to have revealed all the secrets of his plan because the Adversary and his associates would have done all in their power to upset his plans. CR90:4
The unconsecrated mind cannot understand the Mystery of God. SM12:2
The mass of mankind are blind to the spiritual things, the calling and election of the Church. R4599:1
From the wise – The worldly-wise, by permitting contempt and ridicule to be attached thereto. B29
Particularly the wise residents of Capernaum and Bethsaida. R2267:5
The Pharisees were too self-satisfied, the scribes too learned, and the Doctors of the Law too proud and pretentious, because they were under the influence of mammon. CR10:2; NS398:2
Whom the God of this world hath blinded with the brilliancy of their own earthly learning and with their love of honor of men. R1418:3
"The wisdom of their wise men shall perish and the understanding of their prudent men shall be hid." (Isa. 29:14) R589:3
Who regard it as a fancy, a fairy story, which none but the simple-minded and children would take seriously. R3585:2
Passing by some of the most learned, the Lord is using channels, agencies and messengers that are not acceptable to many. R5258:4
And prudent – Prudent according to the world's standards – preferring numbers, popularity and honor among men and the financial emoluments of these rather than the truth. R2639:5
Too prudent. R972:4
The keen and the shrewd, the learned and the great. R3585:2
Those who do not believe in the doctrine of restitution are the ones who think it imprudent to teach it. R236:4*
Revealed them – Not working some miracle upon the mind to open their understanding; rather, he used natural means, reasoned with them until they were able to grasp the divine purpose. R3910:5
Unto babes – So far as human craft and policy are concerned; the honest-hearted, the unsophisticated, the meek and poor in spirit. R2267:6,5; SM13:2
In simplicity and meekness. R589:3
Having less to lose of an earthly kind. CR10:2; NS398:3
"Unlearned and ignorant men." (Acts 4:13) R5258:4
The Lord's "little ones" – meek, humble, teachable. HG518:3
Those who are of humble mind, ready to be taught of the Lord, instead of wishing to teach the Lord. R2624:6
Those who make no boast of wisdom according to the course of the world. R2492:6
The babes in worldly wisdom have more advantage in every way as respects faith and obedience in this Gospel age. NS727:6
It is not possible to deceive the child – the faithful, who ignore all prejudice, pride and ambition, and simply follow the divine word, testing all things by it. R957:5
While the present Gospel message is for the highest type of men, it appeals specially to the middle class of these – the humble but intelligent, rather than the rich or great. R2692:4
From the worldly standpoint, foolish babes to place so much reliance upon the things unseen as yet and to ignore the prospects held out by mammon in the present life. CR10:2
Strong characters may be developed, and high ideals attained in the heart and in deed, amongst the lowly and obscure. R3952:3
Who will babble forth the truth unceremoniously. R942:2, 236:4*
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| 26 Even so, Father: for so it seemed good in thy sight.
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Good in thy sight – "As the heavens are higher than the earth, so are my ways higher than your ways and my thoughts higher than your thoughts." (Isa. 55:9) CR90:5
There is a wisdom in God's course in this matter which is not apparent on the surface. R5075:4
Jesus appreciated the Father's wisdom in this matter. R4599:2
It has pleased the Father to let "the wise be taken in their own craftiness." (1 Cor. 3:19) R2624:6
God was (is) hiding from mankind truths which are necessary for their salvation; hiding these for good, sufficient, wise and loving reasons – reasons which our Lord understood and also approved. NS555:5
If the hiding of divine counsel from mankind meant eternal torture for the blinded ones, Jesus could not have thanked the Father for that. R4644:5
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| 27 All things are delivered unto me of my Father: and no man knoweth the Son, but the Father; neither knoweth any man the Father, save the Son, and he to whomsoever the Son will reveal him.
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All things – To him the Father has given all power in earth and heaven. (Matt. 28:19) "He is Lord of all" – next to the Father, for "the head of Christ is God." (1 Cor. 11:3) R296:3
No man knoweth – Recognizeth. R2268:1
The disciples knew him as a man, but they did not understand the secret of his wonderful being – his prehuman glory. R1059:5
Neither knoweth – To know the Father and the Son in the intimate sense as one knows the mind, the heart, of an intimate friend. R2625:1
Save the Son – Whose prehuman fellowship with the Father, lasting for centuries, was impressed with sufficient clearness upon our Lord, after he was made flesh, to enable him to say "What he hath seen and heard, that he testifies." (John 3:32) E91
Son will reveal him – All we can know is what is revealed. R106:1*
The Great Teacher reveals the Father to all who are pupils in his school. R4599:5, 5075:5
If it pleased the Lord to make known to us some things of his glorious purposes, it would be disrespectful on our part not to feel a deep interest in them and seek to know more. NS683:4
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| 28 Come unto me, all ye that labour and are heavy laden, and I will give you rest.
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Come unto me – Not unto some sect. C186; HG694:2
This is an appeal to reason. R5422:3
This call is to the poor, the broken-hearted, the heavy-laden, the unsatisfied. R5075:6
The Call to follow Christ. OV429:3
A call or invitation to exercise faith in the Lord, to come out on his side, to accept his deliverance from the yoke of sin and death. NS379:6
"No man can come unto the Father but by me." (John 14:6) R469:1*
Those invited to be the Lord's followers are not smitten with symbolic arrow and sword, as are his enemies. SM53:1
All ye that labor – The Lord does not invite the listless and idle. R1764:3
May have a measure of application to farm labor, etc., but its special significance is to labor of the heart. HG746:5
The Bible addresses itself, primarily, not to the ambitious and hopeful, but to the laboring and heavy-laden and despairing. CR15:4; NS488:1
The poor, the broken-hearted. R5075:6
The world in general is laboring for the things of the present life, and has almost no faith in respect to the things of the world to come. CR16:2
Not all the poor – but the poor in purse, in influence, in education, in character, with all their disadvantages, have the great advantage that their condition is favorable to humility. HG746:4
Trying to do an impossible thing as members of a fallen race – keep the perfect Law of God. R315:2
There are two classes of laborers: the world, laboring for things of the present life; and the followers of the Lord who "labor not for the meat that perisheth" (John 6:27) but for that which endureth unto life eternal. CR16:2; NS482:5
You who are burdened in the Lord's service. R245:4
And are heavy laden – Who feel the yoke of the Law Covenant. R1728:5; R5885:3,6, 2625:2, 1540:2
Either from the yoke of the Law, as the believing Jews, or from the yoke of Satan, as the believing Gentiles. R2625:3
The only direct invitations given by our Savior were to the earth-weary, toil-burdened and desolate hearts. R108:2*
Despised and grief-stricken. CR15:5
Who feel the burden of sin, imperfection and death. R2625:2, 5886:2, 5737:3
With an appreciation of sin and degradation. HG746:6
Unsatisfied. R5075:6
Weary and almost discouraged with their failure. R1733:5, 975:2
Not only with our own imperfections, but the weaknesses and frailties of our friends and neighbors all have their influence upon us. NS380:3
It is when earthly hopes become blighted that one gets the ear to hear the Lord's message. CR15:5; NS488:2
The Jews were under the yoke of the nation of Rome, but the yoke here referred to is a religious yoke, the yoke of the Law. R5885:2
There is a class today in Christendom, not under the Jewish Law, but nevertheless realizing laws, rules and standards of divine justice, and desiring to conform their lives thereto. NS381:2
Will give you rest – Justification. R5105:5, 4579:6, 2625:2; Q66:1
The blessing of justification by faith is merely to fit and prepare us to take the yoke and become a co-laborer with the Lord in the Father's service. R2625:5
There is no rest for the weary at heart except in union with Christ. PD14/23; SM53:1
There is no rest of heart in the restless striving of selfishness and sin; yet these experiences sometimes lead the weary to the great Sin-Bearer. R4932:4
Mourning and sorrow are necessary before we can appreciate the comfort which God has provided. R5003:6
Only those who feel the need of rest can appreciate the invitation. R108:2*
The Lord's people have a peace and rest of mind through knowledge of God's plan and character. R5403:2
I have the will and the way to help you to come to the Father. R5422:3
In the full assurance that he has "paid it all" for both Jew and Gentile – for all. R975:2
This rest is not of general temporal prosperity and freedom from care, toil and all restraint. R1961:5
A new set of laborers in the world, the followers of Jesus, with new hopes, ambitions, peace, joy, which far transcend any that they had previously had. CR16:2
The blessed rest of freedom from the galling yoke of the oppressor. R902:2
It will mean to us the wiping away of our tears, the cancellation of a large degree of our troubles. NS693:6
The present rest of faith will by and by be superseded by the actual rest of the Kingdom. HG747:1
For your souls, now; and thus you will be prepared to enter into the heavenly rest as "joint heirs" with Christ in his Heavenly Kingdom. R4599:6
Even though he himself was without a place to lay his own head. (Matt. 8:20) R1063:2*
Of all the books of the world, the Bible offers cheer and comfort to hopeless classes. CR15:4
This will be fulfilled in an especial sense during the Millennial Age. B40
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| 29 Take my yoke upon you, and learn of me; for I am meek and lowly in heart: and ye shall find rest unto your souls.
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Take my yoke – A yoke signifies servitude. R5885:2, 4599:5, 2625:2, 1276:2*
Not any sectarian yoke. C187; R902:5; NS381:4
The figure being that of an ox yoked to a cart with a load. NS380:4
Jesus was inviting as many of the Jews as were in the proper attitude of heart to join with him. R5886:1
Bind yourself, time, influence, means, opportunities, all, to the Lord's service. This is an invitation, not a command. R2625:5,6, 2268:4
Of obedience to the divine will. R4599:6
He invites us to come and make a full consecration of ourselves to him and his service. R2625:6
All in the world are under yokes of some kind – political yokes, social yokes, financial or business yokes, yokes of sin, of selfishness, of pride, etc. R1961:2
The new yoke would not be upon the old creature. We not only fulfill the requirements of the law, but we do more. But it is the new creature that does this. R5885:5
It is one thing to fight against sin and quite another thing to join with the Lord as co-laborers, and thus to have our puny powers supplemented by his grace and strength. NS381:1
A yoke is generally arranged for two, and our Lord speaks of it as his yoke, by which we are to understand that he is also a servant. R2625:3
The Lord was burdened, not with his own weaknesses, but with the burden of the contradiction of sinners against himself and with the burdens of his disciples. NS380:3
The Lord imposes burdens and yokes upon those now being called, whereas he intends to completely break the yokes and do away with all burdens during the Millennial age. NS379:6
Upon you – Instead of the yoke of the Law covenant or the yoke of Satan, with which you have previously been bound. R2625:3, 5885:2
And learn of me – I will be your partner, will take the other side of the yoke with you. R2625:3
Become learners, disciples, pupils in the school of Christ. R5737:3
How to bear the yoke. R955:5*
Not only in an intellectual way, but also through the medium of the heart. R1789:2
Learn the good lessons, whereby he prepares them for future glories, honors, immortality. CR16:3
Do not attempt to guide yourself. R1961:3
From him we learn the way; in company with him we catch his blessed spirit; we learn of that meekness which despises no humiliation. R1276:5*
Not until we have taken the Lord into our daily life as our personal companion, confidential friend, counselor, comforter and guide, as well as Redeemer and Lord, can we fully learn those lessons which give joy. R1789:2
I am meek – The secret of rest is in a meek and quiet spirit. R1962:1
This humility of mind and heart was, in many respects, the secret of his success. R5186:2
Teachable. Even in his perfection, these were things to be learned. R5370:2
Only those who have meekness and lowliness of heart are prepared to humble themselves, acknowledge their own unworthiness and need of help, and accept the Lord's proffered assistance and take his yoke. NS382:6
The Lord with unerring precision has always chosen the meek for every great work – Moses, the prophets, the ancient worthies, the Lord Jesus, the twelve apostles – and so also the whole Gospel Church. R1921:1
Lowly in heart – Because he was meek and lowly in heart, Jesus could ignore his own will, cease to do it, and take upon him the yoke of the Father's will. R955:6*
The quiet spirit will humbly submit to the easy yoke of the divine will and cease the strife to gratify the perverted human will. R902:2
Rest unto your souls – Typified by the seventh day of rest of the Jews. "We which have believed do enter into rest." (Heb. 4:3) R2534:4
Rest from the vain ambitions and fruitless works and plans which other taskmasters would force upon us. R1276:6*
Rest in him, our true Yoke-Fellow. R5886:2
The second rest, the "second blessing," the growing and abiding peace and joy of the holy Spirit. R2625:4
And not merely rest to the flesh – mind-rest, nor merely bodily rest. He who believes fully, rests fully; he who believes only partially, rests but partially. R2534:3, 2268:1
Soul satisfaction: the peace of God which passeth all understanding will rule in our hearts. R2625:4
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| 30 For my yoke is easy, and my burden is light.
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For my yoke – The Master's yoke was his hearty, glad submission to the Heavenly Father's will. NS380:6
We have bound ourselves unto the Lord with a covenant of faithfulness unto sacrifice, sacrifice unto death. NS381:6
As compared with the yoke of politics, society, business, sin, selfishness or pride. R1961:2
Is easy – Comfortable and enjoyable, an elastic yoke, meeting varied conditions. R5886:4
To the world, consecration looks like a terrible yoke, but to the true child of God it seems a most reasonable service. R2625:5
Easy for those whom it fits. R2268:4, 5886:4
Because of his love to us and our love to him. R1893:4
Because we love righteousness and hate iniquity, and because we love the Lord and the Heavenly Father. NS382:5
Because our yoke is appreciated and because the Lord is with us in the yoke. Our burdens are his burdens, our trials his trials, and our interests his interests. R2625:6
When we let it rest naturally upon us. R902:2
In the sense that it is possible to bear and that it is not galling. R5886:2
Because all things work together for good – the heavier the burden, the greater the blessing and reward. R2625:5
A yoke that does not fit an animal will chafe him and cause restlessness; whereas a yoke that is properly fitted will be comfortable and make the load more easily drawn. R5886:4, 2268:4
That which makes the yoke set lightly upon us is the fixedness of purpose which does not chafe under it nor try to get away from it. R1276:3*
Few would say the Apostle Paul's was an easy yoke, but evidently he thought so, counting it a privilege to endure hardness as a good soldier of Christ. R1961:5
However hard or difficult it may seem to others, the Lord's supplied grace enables those who are his to triumph in all things. NS170:6
We may well count all our losses, all our crosses, our burdens, as light afflictions, because of the excellency of the knowledge of divine favors and blessings which we have received through Christ Jesus our Lord. R2268:4
My burden is light – Much lighter than the yoke and burden of sin. R4599:6
The secret of the light load lay in the easy yoke. NS380:5
No one is required to do more than he is able to perform. R5886:5
The Lord himself is the great burden-bearer of those who are yoked with him. He will not suffer them to be burdened with more than is for their good. R2625:6, 5886:4
As compared with the yoke of sin and the burden of death. Nevertheless, they have some burdens which decrease as they become acquainted with their heavenly Father. NS223:2
His will is not burdensome, but a delight to us. R245:4
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