Mat 11:25-30 | RWP | e4.org | At that season Jesus answered and said ( εν εκεινω τω καιρω αποκριθεις ειπεν ). Spoke to his Father in audible voice. The time and place we do not know. But here we catch a glimpse of Jesus in one of his moods of worship. "It is usual to call this golden utterance a prayer, but it is at once prayer, praise, and self-communing in a devout spirit" (Bruce). Critics are disturbed because this passage from the Logia of Jesus or Q of Synoptic criticism ( ; ) is so manifestly Johannine in spirit and very language, "the Father" ( ο πατηρ ), "the son" ( ο υιος ), whereas the Fourth Gospel was not written till the close of the first century and the Logia was written before the Synoptic Gospels. The only satisfying explanation lies in the fact that Jesus did have this strain of teaching that is preserved in John's Gospel. Here he is in precisely the same mood of elevated communion with the Father that we have reflected in John 14 to 17. Even Harnack is disposed to accept this Logion as a genuine saying of Jesus. The word "thank" ( ομολογουμα ) is better rendered "praise" (Moffatt). Jesus praises the Father "not that the σοφο were ignorant, but that the νηπιο knew" (McNeile).

‏ Matthew 11:25-30

At that season Jesus answered and said ( εν εκεινω τω καιρω αποκριθεις ειπεν ). Spoke to his Father in audible voice. The time and place we do not know. But here we catch a glimpse of Jesus in one of his moods of worship. "It is usual to call this golden utterance a prayer, but it is at once prayer, praise, and self-communing in a devout spirit" (Bruce). Critics are disturbed because this passage from the Logia of Jesus or Q of Synoptic criticism (Mt 11:25-30; Lu 10:21-24) is so manifestly Johannine in spirit and very language, "the Father" ( ο πατηρ ), "the son" ( ο υιος ), whereas the Fourth Gospel was not written till the close of the first century and the Logia was written before the Synoptic Gospels. The only satisfying explanation lies in the fact that Jesus did have this strain of teaching that is preserved in John's Gospel. Here he is in precisely the same mood of elevated communion with the Father that we have reflected in John 14 to 17. Even Harnack is disposed to accept this Logion as a genuine saying of Jesus. The word "thank" ( ομολογουμα ) is better rendered "praise" (Moffatt). Jesus praises the Father "not that the σοφο were ignorant, but that the νηπιο knew" (McNeile).

Wellpleasing in thy sight ( ευδοκια εμπροσθεν σου ). "For such has been thy gracious will" (Weymouth).

All things have been delivered unto me of my Father ( παντα μο παρεδοθη υπο του πατρος μου ). This sublime claim is not to be whittled down or away by explanations. It is the timeless aorist like εδοθη in 28:18 and "points back to a moment in eternity, and implies the pre-existence of the Messiah" (Plummer). The Messianic consciousness of Christ is here as clear as a bell. It is a moment of high fellowship. Note επιγινωσκε twice for "fully know." Note also βουλητα =wills, is willing. The Son retains the power and the will to reveal the Father to men.

Come unto me ( δευτε προς με ). Verses 28 to 30 are not in Luke and are among the special treasures of Matthew's Gospel. No sublimer words exist than this call of Jesus to the toiling and the burdened ( πεφορτισμενο, perfect passive participle, state of weariness) to come to him. He towers above all men as he challenges us. "I will refresh you" ( κ'αγο αναπαυσω υμας ). Far more than mere rest, rejuvenation. The English slang expression "rest up" is close to the idea of the Greek compound ανα-παυω. It is causative active voice.

Take my yoke upon you and learn of me ( αρατε τον ζυγον μου εφ'υμας κα μαθετε απ'εμου ). The rabbis used yoke for school as many pupils find it now a yoke. The English word "school" is Greek for leisure ( σχολη ). But Jesus offers refreshment ( αναπαυσιν ) in his school and promises to make the burden light, for he is a meek and humble teacher. Humility was not a virtue among the ancients. It was ranked with servility. Jesus has made a virtue of this vice. He has glorified this attitude so that Paul urges it (Php 2:3), "in lowliness of mind each counting other better than himself." In portions of Europe today people place yokes on the shoulders to make the burden easier to carry. Jesus promises that we shall find the yoke kindly and the burden lightened by his help. "Easy" is a poor translation of χρηστος. Moffatt puts it "kindly." That is the meaning in the Septuagint for persons. We have no adjective that quite carries the notion of kind and good. The yoke of Christ is useful, good, and kindly. Cf. So 1:10.