Jesus sometimes describes the Kingdom in a completely astonishing, paradoxical way. What, for example, are we to make of a "good yoke" or a "light burden"! And yet such definitions very accurately describe what the Kingdom is for fallen humanity.
Jesus sometimes describes the Kingdom in a completely astonishing, paradoxical way. What, for example, are we to make of a "good yoke" or a "light burden"! And yet such definitions very accurately describe what the Kingdom is for fallen humanity.
For a normal person, hardly anything positive can be associated with a yoke: in the original sense of the word, a yoke is a collar symbolically placed on an enslaved person as a sign of the person's new condition. And a burden is more readily associated in our minds with a weight that must be carried simply because it cannot be thrown off, and certainly not with the lightness of being. Yet for fallen human nature the Kingdom really is a burden, just as the fallen person can walk the path into the Kingdom only by taking upon himself what the learned rabbis of those times called the "yoke of the Torah."
On Jesus' lips, the "yoke of the Torah" becomes the "yoke of the Kingdom," for the same inner struggle is in view, the struggle characteristic of every fallen person who wants to walk the way of righteousness. It is no accident that Paul also said that through the Torah comes the knowledge of sin: it is precisely the attempts to walk the way of righteousness, to follow the Torah, that reveal to a person his true sinful nature, and then the way of righteousness becomes hard, and the Torah becomes a yoke voluntarily taken upon oneself.
But Jesus speaks of more: He brought into the world not the Torah, which the world knew before His coming, but the Kingdom, where the one walking the way of righteousness could finally receive relief by reaching the goal. Now even the burden of one's own sinfulness, which begins to be felt only when one tries to keep the commandments, becomes light, for now not only the fallen world is real, but also the Kingdom with its life; and the heavier one's own sin becomes, the more one senses the breath of the Kingdom easing its weight. This duality is inevitable. It will remain until the end of time, until the complete transfiguration of human nature. But this duality itself inspires hope, for it testifies that the Kingdom entering the world is not fiction, but reality.
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11:20 Then began he to upbraid the cities - It is observable he had never upbraided them before. Indeed at first they received him with all gladness, Capernaum in particular.
11:21 Wo to thee, Chorazin - That is, miserable art thou. For these are not curses or imprecations, as has been commonly supposed; but a solemn, compassionate declaration of the misery they were bringing on themselves. Chorazin and Bethsaida were cities of Galilee, standing by the lake Gennesareth. Tyre and Sidon were cities of Phenicia, lying on the sea shore. The inhabitants of them were heathens. Luk 10:13.
11:22 Moreover I say unto you - Beside the general denunciation of wo to those stubborn unbelievers, the degree of their misery will be greater than even that of Tyre and Sidon, yea, of Sodom.
11:23 Thou Capernaum, who hast been exalted to heaven - That is, highly honoured by my presence and miracles.
11:24 See note ... Mat 11:22.
11:25 Jesus answering - This word does not always imply, that something had been spoken, to which an answer is now made. It often means no more than the speaking in reference to some action or circumstance preceding. The following words Christ speaks in reference to the case of the cities above mentioned: I thank thee - That is, I acknowledge and joyfully adore the justice and mercyof thy dispensations: Because thou hast hid - That is, because thou hast suffered these things to be hid from men, who are in other respects wise and prudent, while thou hast discovered them to those of the weakest understanding, to them who are only wise to Godward. Luk 10:21.
11:27 All things are delivered to me - Our Lord, here addressing himself to his disciples, shows why men, wise in other things, do not know this: namely, because none can know it by natural reason: none but those to whom he revealeth it.
11:28 Come to me - Here he shows to whom he is pleased to reveal these things to the weary and heavy laden; ye that labour - After rest in God: and are heavy laden - With the guilt and power of sin: and I will give you rest - I alone (for none else can) will freely give you (what ye cannot purchase) rest from the guilt of sin by justification, and from the power of sin by sanctification.
11:29 Take my yoke upon you - Believe in me: receive me as your prophet, priest, and king. 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.
11:30 For my yoke is easy - Or rather gracious, sweet, benign, delightful: and my burden - Contrary to those of men, is ease, liberty, and honour.