Matthew 11:29

Such a spirit as this let us too acquire, and whatever we may suffer we shall bear it easily, and before the Kingdom, we shall reap here the gain accruing from lowliness of mind. Thus "learn," saith He, "of me, for I am meek and lowly in heart, and ye shall find rest unto your souls." Therefore in order that we may enjoy rest both here and hereafter, let us with great diligence implant in our souls the mother of all things that are good, I mean humility. For thus we shall be enabled both to pass over the sea of this life without waves, and to end our voyage in that calm harbor; by the grace and love towards man of our Lord Jesus Christ, to whom be glory and might for ever and ever. Amen.

Seest thou how everywhere practice is required, and the proof by works? "For by their fruits," saith He, "ye shall know them." And what commends our own life? Is it indeed a display of miracles, or the perfection of an excellent conversation? Very evidently it is the second; but as to the miracles, they both have their origin from hence, and terminate herein. For both He that shows forth an excellent life, draws to Himself this gift, and he that receives the gift, receives it for this end, that he may amend other men's lives. Since even Christ for this end wrought those miracles, that having made Himself thereby credible, and drawn men unto Him, He might bring virtue into our life. Wherefore also He lays more stress of the two on this. For He is not at all satisfied with the signs only, but He also threatens hell, and promises a kingdom, and lays down those startling laws, and all things He orders to this end, that He may make us equal to the angels. And why say I, that Christ doth all for this object? Why, even thou, should one give thee thy choice, to raise dead men by His name, or to die for His name; which I pray thee, of the two wouldest thou rather accept? Is it not quite plain, the latter? and yet the one is a miracle, the other but a work. And what, if one offered thee to make grass gold, or to be able to despise all wealth as grass, wouldest thou not rather accept this latter? and very reasonably. For mankind would be attracted by this more than any way. For if they saw the grass changed into gold, they would covet themselves also to acquire that power, as Simon did, and the love of money would be increased in them; but if they saw us all contemning and neglecting gold, as though it were grass, they would long ago have been delivered from this disease. Seest thou that our practice has more power to do good? […]

"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. For my yoke is easy, and my burden is light." Thus, "be not afraid," saith He, "hearing of a yoke, for it is easy: fear not, because I said, 'a burden,' for it is light." And how said He before, "The gate is narrow and the way strait?" Whilst thou art careless, whilst thou art supine; whereas, if thou duly perform His words, the burden will be light; wherefore also He hath now called it so. But how are they duly performed? If thou art become lowly, and meek, and gentle. For this virtue is the mother of all strictness of life. Wherefore also, when beginning those divine laws, with this He began. And here again He doeth the very same, and exceeding great is the reward He appoints. "For not to another only dost thou become serviceable; but thyself also above all thou refreshest," saith He. "For ye shall find rest unto your souls." Even before the things to come, He gives thee here thy recompense, and bestows the prize already, making the saying acceptable, both hereby, and by setting Himself forward as an example. For, "Of what art thou afraid?" saith He, "lest thou shouldest be a loser by thy low estate? Look to me, and to all that is mine; learn of me, and then shalt thou know distinctly how great thy blessing." Seest thou how in all ways He is leading them to humility? By His own doings: "Learn of me, for I am meek." By what themselves are to gain; for, "Ye shall find," saith He, "rest unto your souls." By what He bestows on them; for, "I too will refresh you," saith He. […]

But whatever I may say, my speech will present no such proof as the actual trial. Wherefore I would there were present here with us some one of those who have attained unto that summit of self-restraint, and then you would know assuredly the delight thereof; and that none of those that are enamored of voluntary poverty would accept wealth, though ten thousand were to offer it. But would these, say you, ever consent to become poor, and to cast away the anxieties which they have? And what of that? This is but a proof of their madness and grievous disease, not of anything very pleasurable in the thing. And this even themselves would testify to us, who are daily lamenting over these their anxieties, and accounting their life to be not worth living. But not so those others; rather they laugh, leap for joy, and the wearers of the diadem do not so glory, as they do in their poverty. Again, to turn the cheek is, to him that gives heed, a less grievous thing than to smite another; for from this the contest hath beginning, in that termination: and whereas by the former thou hast kindled the other's pile too, by the latter thou hast quenched even thine own flames. But that not to be burnt is a pleasanter thing than to be burnt, surely plain to every man. And if this hold in regard of bodies, much more in a soul. And whether is lighter, to contend, or to be crowned? to fight, or to have the prize? and to endure waves, or to run into harbor? Therefore also, to die is better than to live. […]

The yoke of Christ is Christ's Gospel, which joins and yokes together Jews and Gentiles in the unity of the faith. This we are commanded to take upon us, that is, to have in honour; lest perchance setting it beneath us, that is wrongly despising it, we should trample upon it with the miry feet of unholiness; wherefore He adds, Learn of me. We must learn then from our Saviour to be meek in temper, and lowly in mind; let us hurt none, let us despise none, and the virtues which we have shown in deed let us retain in our heart.

Take, therefore, my yoke, namely, the gospel lessons. And he says, yoke, because just as a yoke fastens and joins the necks of oxen, so the doctrine of the gospel fastens the people to its yoke. And what is that? Learn from me, for I …

The yoke of Christ is humility and meekness. For he who humbles himself before all men has rest and remains untroubled; but he who is vainglorious and arrogant is ever encompassed by troubles as he does not wish to be less than anyone but is …

When grace, justice, and wisdom have been perfectly attained, one ascends to the summit of evangelical perfection, which Christ Jesus taught by word and example, who specially professed himself the master of humility, in Matthew 11: Learn from me, etc. For humility is the gateway …

Take my yoke upon you,.... The phrase is Rabbinical. The Jewish doctors often speak (a) of עול מלכות שמים, "the yoke of the kingdom of heaven", and of persons taking it upon them; and which they exhort to, and express in much such language as here (b); קדישא קבילו עלייכו עול מלכותא, "take upon you the yoke of the holy kingdom", every day.

For I am meek and lowly in heart - Meek toward all men, lowly toward God: and ye shall find rest - Whoever therefore does not find rest of soul, is not meek and lowly. The fault is not in the yoke of Christ: but in thee, who hast not taken it upon thee. Nor is it possible for any one to be discontented, but through want of meekness or lowliness.

Their preaching of the gospel was not only permitted them, but it was enjoined them. It was not a thing respecting which they were left at their liberty, but necessity was laid upon them, 1 Cor. ix. The promises he made them are included in these commands, for the covenant of grace is a word which he hath commanded, Ps. cv.

But he desired to be further and more fully assured, that he was the Messiah that had been so long promised and expected. Note, In matters relating to Christ and our salvation by him, it is good to be sure. Christ appeared not in that external pomp and power in which it was expected he should appear; his own disciples stumbled at this, and perhaps John did so;

Take my yoke - This is a figure taken from the use of oxen, and hence signifying to labor for one, or in the service of anyone. The “yoke” is used in the Bible as an emblem: (1) Of bondage or slavery, Lev 26:13; Deu 28:38. (2) Of afflictions or crosses, Lam 3:27. (3) Of the punishment of sin, Lam 1:14, (4) Of the commandments of God. (5) Of legal ceremonies, Act 15:10; Gal 5:1. It refers here to the religion of the Redeemer; and the idea is, that they should embrace his system of religion and obey him.

There are few passages in the four Gospels more important than this. There are few which contain in so short a compass so many precious truths. May God give us an eye to see, and a heart to feel their value! Let us learn in the first place, the excellence of a childlike and teachable frame of mind. Our Lord says to his Father, “Thou hast hid these things from the wise and prudent, and revealed them unto babes.” It is not for us to attempt to explain why some receive and believe the Gospel, while others do not.

[The Tabernacle was on this night thrown open to strangers, all the regular congregation kindly vacating their seats.] Our Lord had just been declaring the Doctrine of Election, thanking the heavenly Father that He had chosen babes, though He had passed by the wise and prudent. It is very instructive that, close upon the heels of that mysterious doctrine, should come the gracious invitation of my text—as much as if the Lord Jesus would say to His disciples, "Let no views of predestination ever keep you back from proclaiming fully My Gospel to every creature."

WE have oft repeated those memorable words, and they have brought us much comfort; but it is possible that we may never have looked deeply into them, so as to have seen the fulness of their meaning. The works of man will seldom bear close inspection.

There are few passages in the four Gospels more important than this. There are few which contain in so short a compass so many precious truths. May God give us an eye to see, and a heart to feel their value! Let us learn in the first place, the excellence of a childlike and teachable frame of mind. Our Lord says to his Father, “Thou hast hid these things from the wise and prudent, and revealed them unto babes.” It is not for us to attempt to explain why some receive and believe the Gospel, while others do not. The sovereignty of God in this matter is a deep mystery: we cannot fathom it. But one thing, at all events, stands out in Scripture as a great practical truth to be had in everlasting remembrance: those from whom the Gospel is hidden are generally “the wise in their own eyes, and prudent in their own sight;” those to whom the Gospel is revealed are generally humble, simple-minded, and willing to learn. The words of the Virgin Mary are continually being fulfilled: “He hath filled the hungry with good things and the rich he hath sent empty away.” ( Luke 1:53 ). Let us watch against pride in every shape, pride of intellect, pride of wealth, pride in our own goodness, pride in our own deserts. Nothing is so likely to keep a man out of heaven, and prevent him seeing Christ, as pride. So long as we think we are something we shall never be saved. Let us pray for and cultivate humility; let us seek to know ourselves aright, and to find out our place in the sight of a holy God. The beginning of the way to heaven is to feel that we are in the way to hell, and to be willing to be taught of the Spirit. One of the first steps in saving Christianity is to be able to say with Saul, “Lord, what wilt thou have me to do? (see Acts 9:6 ). There is hardly a sentence of our Lord’s so frequently repeated as this: “ He that humbleth himself will be exalted” ( Luke 18:14 ).

THE single sentence which I have selected for my text consists of these words:—“I am meek and lowly in heart.” These words might be taken to have three distinct bearings upon the context. They may be regarded as being the lesson to be taught: “Learn of me; for I am meek and lowly in heart.” One great lesson of the gospel is to teach us to be meek—to put away our high and angry spirits, and to make us lowly in heart.

THE single sentence which I have selected for my text consists of these words:—“I am meek and lowly in heart.” These words might be taken to have three distinct bearings upon the context. They may be regarded as being the lesson to be taught: “Learn of me; for I am meek and lowly in heart.” One great lesson of the gospel is to teach us to be meek—to put away our high and angry spirits, and to make us lowly in heart. Peradventure, this is the meaning of the passage— that it we will but come to Christ’s school, he will teach us the hardest of all lessons,—how to be meek and lowly in heart. Again; other expositors might consider this sentence to signify, that is the only Spirit in which a man can learn of Jesus,— the Spirit which is necessary if we would become Christ’s scholars. We can learn nothing, even of Christ himself, while we hold our heads up with pride, or exalt ourselves with self-confidence. We must be meek and lowly in heart, otherwise we are totally unfit to be taught by Christ. Empty vessels may be filled; but vessels that are full already can receive no more. The man who knows his own emptiness can receive abundance of knowledge, and wisdom, and grace, from Christ; but he who glories in himself is not in a fit condition to receive anything from God. I have no doubt that both of these interpretations are true, and might be borne out by the connection. It is the lesson of Christ’s school—it is the spirit of Christ’s disciples. But I choose, rather, this morning, to regard these words as being a commendation of the Teacher himself. “Come unto me and learn; for I am meek and lowly in heart.” As much as to say, “I can teach, and you will not find it hard to learn of me.” In fact, the subject of this morning’s discourse is briefly this: the gentle, lovely character of Christ should be a high and powerful inducement to sinners to come to Christ.

WE have oft repeated those memorable words, and they have brought us much comfort; but it is possible that we may never have looked deeply into them, so as to have seen the fulness of their meaning. The works of man will seldom bear close inspection. You shall take a needle which is highly polished, which appears to be without the slightest inequality upon its surface, and you shall put it under a microscope, and it will look like a rough bar of iron; but you shall select what you will from nature, the bark or the leaf of a tree, or the wing or the foot of an insect, and you shall discover no flaw, magnify it as much as you will, and gaze upon it as long as you please. So take the words of man. The first time you hear them they will strike you; you may hear them again and still admire their sentiment, but you shall soon weary of their repetition, and call them hackneyed and over-estimated. The words of Jesus are not so, they never lose their dew, they never become threadbare. You may ring the changes upon his words, and never exhaust their music: you may consider them by day and by night, but familiarity shall not breed contempt. You shall beat them in the mortar of contemplation, with the pestle of criticism, and their perfume shall but become the more apparent. Dissect, investigate, and weigh the Master’s teaching word by word, and each syllable will repay you. When loitering upon the Island of Liddo, off Venice, and listening to the sound of the city’s bells, I thought the music charming as it floated across the lagune; but when I returned to the city, and sat down in the centre of the music, in the very midst of all the bells, the sweetness changed to a horrible clash, the charming sounds were transformed into a maddening din; not the slightest melody could I detect in any one bell, while harmony in the whole company of noisemakers was out of the question.

WE have preached upon the whole of this passage several times before, therefore we do not intend to speak upon it in its full teaching, or enter upon its general run and connection. But we select for our meditation this one expression, which has greater depth in it than we shall be able to fully explore—"I am meek and lowly in heart."

WE have preached upon the whole of this passage several times before, therefore we do not intend to speak upon it in its full teaching, or enter upon its general run and connection. But we select for our meditation this one expression, which has greater depth in it than we shall be able to fully explore—"I am meek and lowly in heart." I have felt very grateful to God for the mercy of the past week during which the ministers educated in our College have been gathered together as a devout convocation and have enjoyed a flood-tide of the Divine blessing. Unusually great and special joy has filled my soul and, therefore, I have asked myself, "What can I do to glorify the Lord my God who has been so gracious to me and has so prospered the work committed to me and my Brethren?" The answer which my heart gave was this—"Endeavor to bring sinners to Jesus. Nothing is sweeter to Him than that, for He loves the sons of men." Then I said to myself, "But how can I bring sinners to Christ? What means will the Holy Spirit be likely to use for that purpose?" And the answer came, "If you would preach sinners to Christ you must preach Christ to sinners, for nothing so attracts the hearts of men as Jesus Himself." The best argument to bring sinners to believe in Jesus is Jesus. Has He not, Himself said, "I, if I am lifted up, will draw all men unto Me?" Then I said, "But what shall I preach concerning Jesus?" And my soul replied, "Preach the loving heart of Jesus. Go to the center of the subject and set forth His very Soul, His inmost Self, and then it may be that the heart of Jesus will draw the hearts of men." Now it is very remarkable that the only passage in the whole New Testament in which the heart of Jesus is distinctly mentioned is the one before us.

[The Tabernacle was on this night thrown open to strangers, all the regular congregation kindly vacating their seats.] Our Lord had just been declaring the Doctrine of Election, thanking the heavenly Father that He had chosen babes, though He had passed by the wise and prudent. It is very instructive that, close upon the heels of that mysterious doctrine, should come the gracious invitation of my text—as much as if the Lord Jesus would say to His disciples, "Let no views of predestination ever keep you back from proclaiming fully My Gospel to every creature." And as if He would say to the unconverted, "Do not be discouraged by the Doctrine of Election. Never let it be a stumbling block in your way, for when My lips have said, 'I thank You, O Father, that You have hid these things from the wise and prudent, and revealed them unto babes,' I also proceed to speak to you in the deepest sincerity of heart and say, "Come unto Me, all you that labor and are heavy laden, and I will give you rest." I shall notice at the outset who it is that makes so large a promise and gives so free an invitation. There are many quack doctors in the world and each one of these cries up his own medicine. Who is this Man who calls us so earnestly and promises rest so confidently? Is He an impostor, too? Will He play us false? Does He boast beyond His ability? Ah, it cannot be thought so, for this Man, this marvelous Man who promises rest to those who come to Him, is also God! He is the Son of the Highest as well as the son of Mary! He is Son of the Eternal as well as Son of Man and He has power, because of His Divine Nature, to accomplish whatever He promises to perform! As a Man, the Lord Jesus was noted for His truthfulness. From His lips there never fell an equivocation. He never boasted beyond His ability or led men to expect from Him what He could not render.

Take my yoke upon you - Strange 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, Psa 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 thy load. I am meek and lowly in heart - Wherever pride and anger dwell, there is nothing but mental labor and agony; but, where the meekness and humility of Christ dwell, all is smooth, even, peaceable, and quiet; for the work of righteousness is peace, and the effect of righteousness, quietness and assurance for ever. Isa 32:17.