Mateus 11

George MacDonald · Citado em PreceptAustin

Mateus 11

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 strength. Are weary (2872)(kopiao from kopos = labor, fatigue) This root word kopos (see 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 heat. Kopiao 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 present tense 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! John

Mateus 11

MacDonald - Someone has suggested that if Jesus had had a sign outside His carpenter’s shop, it would have read, “My yokes fit well.” (Borrow Believer's Bible Commentary) Oh for grace to be always coming to Jesus, and to be constantly inviting others to do the same! C H Spurgeon Commentary - “Take my yoke, and learn ”: this is the second instruction; it brings with it a further rest which we “find. ” The first rest he gives through his death; the second we find in copying his life. This is no correction of the former statement, but an addition thereto. First, we rest by faith in Jesus, and next we rest through obedience to him. Rest from fear is followed by rest from the turbulence of inward passion, and the drudgery of self. We are not only to bear a yoke, but his yoke; and we are not only to submit to it when it is laid upon us, but we are to take it upon us. We are to be workers, and take his yoke; and at the same time we are to be scholars, and learn from him as our Teacher. We are to learn of Christ and also to learn Christ. He is both teacher and lesson. His gentleness of heart fits him to teach, to be the illustration of his own teaching, and to work in us his great design. If we can become as he is, we shall rest as he does. We shall not only rest from the guilt of sin — this he gives us; but we shall rest in the peace of holiness, which we find through obedience to him. It is the heart which makes or mars the rest of the man. Lord, make us “lowly in heart ”, and we shall be restful of heart. “Take my yoke. ” The yoke in which we draw with Christ must needs be a happy one; and the burden which we carry for him is a blessed one. We rest in the fullest sense when we serve, if Jesus is the Master. We are unloaded by bearing his burden; we are rested by running on his errands. “Come unto me ”, is thus a divine prescription, curing our ills by the pardon of sin through our Lord’s sacrifice, and causing us the greatest peace by sanctifying us to his service. Oh for grace to be always coming to Jesus, and to be constantly inviting others to do the same! Always free, yet always bearing his yoke; always having the rest once given, yet always finding more: this is the experience of those who come to Jesus always, and for everything. Blessed heritage; and it is ours! Jesus’ yoke Matthew 11:28. It is commonly thought that Jesus was talking here about the yoke that harnessed animals together when they were pulling a plough or a load. He was instead referring to a piece of wood that was fitted over one’s shoulders so that loads could be hung on it. The device was similar to the yoke used by the milkmaid of a byegone age when she was carrying two pails. The reference in Matthew 11 is to a porter. Often he was asked to carry loads impossible for a human being, but when he was given a yoke, the burden became much easier. Jesus does not say that he will take our burdens away but that he will give us the means of carrying them so that they are not too much for us. (Borrow The New Manners and Customs of Bible Times: Gower, Ralph) Come to Me Come to Me, the Savior calls, To wearied hearts and burdened falls. Lay down the weight you cannot bear, For in My arms, My rest to share. I see the tears, the pain, the strife, The endless toil of a troubled life. But here I stand with arms stretched wide, To offer peace no world can provide. Take My yoke, it's light and true, A gift of grace I give to you. Be My disciple, learn My way, Find My strength for every day. I am gentle, humble in heart, And in My love, new life will start. Your soul will find its sweetest rest, For in My care, you're truly blessed. Oh weary one, do not delay, Come to Me, I Am the way. For My yoke is easy, My burden light, In Me, you'll find eternal delight. and learn from Me, for I am gentle and humble in heart, 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 DISCIPLESHIP 101 Learn from Me - Especially in combination with "yoke", this is "shorthand" for become My disciple. How so we learn from Jesus? First, you must take His Yoke. You must be born again (Jn 3:3+). A yoke is a wooden frame used to pair animals for work. Taking Jesus' yoke means submitting to His guidance, walking alongside Him, and sharing in His way of life, continually relying on His Spirit to give you the supernatural desire and power (Php 2:13NLT+) to live like Jesus lived (See The Holy Spirit-Walking Like Jesus Walked!). Unlike the heavy burdens of the world or religious legalism, Jesus offers a yoke that is light and freeing because it is based on His grace, not based on our merit. We must learn from His character, which is gentle and humble in heart, emphasizing Spirit enabled qualities such as meekness, patience, and humility (cf Gal 5:22-23+). Learning from Jesus involves imitating Jesus in all areas of our life (1Cor 11:1+). Note the paradox (Spiritual Paradox in the Christian Life). While a yoke implies work, Jesus' yoke gives rest! Jesus promises rest—not just physical but spiritual—through learning His way (Rest in the Bible). This contrasts with striving and relying on our own natural strength, for He offers true inner peace through trust and obedience (Trust and Obey, for there's no other way to be happy in Jesus, than to trust and obey! Sounds like a hymn doesn't it?) We learn from Him by reading the Word (the whole counsel of God, Old and New! cf Acts 20:27+), for He is the Word (Jn 1:1+, Rev 19:13+) We spend time in the Gospels, where His teachings, actions, and interactions demonstrate His character providing a Living Pattern to seek to imitate (cf Lk 10:39-41+). We meditate on His parables, enabled by His Spirit obey His commands, and imitate (mimetes) His gentleness and humility. In short, we allow the Spirit of Christ to live through us (Gal 2:20+), so that we are supernaturally enabled to live out His commandments to love God and love others (Mark 12:30-31+). We learn from Him by staying in constant communion with Him (abiding) in prayer for His wisdom, strength, and understanding (pray Col 1:9-14+ daily, not vain repetition but in full faith in 1Jn 5:14-15+ and then wait on the Lord to answer in His perfect way and perfect timing. We must continually ask His Spirit to guide us in imitating His character, demonstrating His humility shown by His willingness to serve (John 13:12-17+) and His heart to obey His Father (Jn 8:29+). Learning from Jesus means walking the path of selflessness and surrender (Philippians 2:3-8+), recognizing that taking His yoke is not about direction not about achieving perfection. (that's glorification!) We must daily present ourselves to Him as living, holy sacrifices (Ro 12:1, 2+), jettisoning self-reliance and rest fully on the assurance that His grace is sufficient and His power will be perfected in our weakness (2Cor 12:9-10+). Follow Him and He will give you the most rewarding job in eternity, making you fishers of men! (Mt 4:19+) Lord, give each of us the Spirit enabled desire and power to continually learn from our Master and to continually walk like He walked for Your glory and honor. Amen (See The Holy Spirit-Walking Like Jesus Walked!) Learn (3129) (manthano 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 habit. 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. (Borrow Expository Dictionary of Bible Words) 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 too 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 Leila Morris 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 Gentle (Meek) (4239)(praus -- 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.

Mateus 11:28

Mateus 11:28-30

MacDonald - Someone has suggested that if Jesus had had a sign outside His carpenter’s shop, it would have read, “My yokes fit well.” Learn from Me - Especially in combination with "yoke", this is "shorthand" for become My disciple. Learn (3129) (manthano 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 habit. 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 Leila Morris 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 Gentle (Meek) (4239)(praus -- 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.