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Matthew 11:25-30: Finding Rest in the Yoke and Providence of Matthew 11:25-30: Finding Rest in the Yoke and Providence of
God God
Emerson Claire Jones
Taylor University
, emmaclaire_jones@taylor.edu
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Recommended Citation Recommended Citation
Jones, Emerson Claire, "Matthew 11:25-30: Finding Rest in the Yoke and Providence of God" (2023).
Biblical Studies Student Projects
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Jones 1
Emma Claire Jones
Dr. MaGee
BIB 462
29 November 2023
Matthew 11:25-30: Finding Rest in the Yoke and Providence of God
In the gospel of Matthew, Jesus speaks concerning many things. He discusses how one should
act in order to be righteous, the way one should act as his follower, and even how one should pray. But,
does Jesus address what kind of life one is agreeing to when he chooses to be a disciple? How does this
relationship with Jesus shape one’s view of the Father? What authority does Jesus have to command a
person’s life? All of these vital questions are addressed in Matthew 11:25-30. Through these verses,
Jesus shows that he is the Son of God, that he has the power to reveal the Father, and that he oers a
ourishing life. To fully understand this text, let us begin with examining the immediately surrounding
verses.
Context:
This passage is surrounded by other stories centering on Jesus’s authority and on the kingdom
of heaven that Jesus brings. Matthew 11:1-6 tells of how John the Baptist’s disciples came to Jesus
asking if he was the Messiah. Jesus responded by telling them of the miracles that were happening. This
is a clear reference to passages in Isaiah 35:5-6, which predicts a time when those who are lame walk
and those who are blind see. These verses are a reference to what the kingdom of heaven will look like.
It will be a place where every sickness, every ailment of the body, will be healed. This is what Jesus
claims is happening in his ministry.
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Jesus also points to the fact that John fullled the Old Testament passages concerning a
prophet who would prepare the way of the Lord in verses 7-18 of chapter eleven. The Old Testament
was clear that someone would come before the Messiah to prepare the way. This is who Jesus says that
John was. Jesus is trying to show his audience that the kingdom is here and now. It is coming and
coming soon. The long wait is over. This transitions into the verses 20-24, where Jesus shows that the
kingdom will come with judgment for those who do not believe. There is stark contrast between the
lowly who will be healed and exalted and the proud who did not see that the kingdom was present.
This connects well with the beginning verses of our primary passage because the cities that
Jesus said did not hear or see that he was bringing the kingdom in verses 20-24 are those who should
have known better. In the same way that those with learning and understanding should have known
the kingdom was coming, so too these cities have the responsibility to see. However, since they did not
understand, Jesus knows that it is all under the providential care of the Father. The Father saw t to
reveal the kingdom to the lowly and hide it from the proud.
The passages that follow Matthew 11:25-30 are clear representations and examples of Jesus’
authority. He consecutively shows that he is “Lord of the Sabbath,” has the power to heal, and is the
servant who God spoke of in Isaiah (Matt 12:8, 12:13, 12:17-18). The authority that the Father handed
over to the Son in verse 27 is worked out in many ways in the chapters following. Jesus is the Son of
God who has the authority of his Father, which allows him to act and minister in ways that those who
have understanding are confused by and those who are humble joyfully accept.
Interpretation:
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In this passage there are many connections to the Old Testament. For instance, when Jesus calls
His Father the “Lord of heaven and earth,” he is harkening back to creation. The only one who can be
Lord is the one who made it. By claiming that God is the one who is Lord or ruler of heaven and earth,
Jesus is showing that all things are under his control. Often heaven and earth are used to imply all of
creation. This means that there is nothing outside of the grasp of Jesus' Father. It is tting that Jesus
uses this title for God before he continues his speech. After drawing attention to God’s providence,
Jesus explains how those who are learned do not see the truth that Jesus is trying to show them, but
that the little children understand what he means. This is the way that God ordained it to be. Since
everything is under God’s perfect rule, he chose for the little children to understand more easily than
those who the world expects to understand rst.
This is a beautiful example of the upside down kingdom that Jesus is bringing. The kingdom is
a place where those who take pride in their learning cannot see and where those who are humble have
understanding (Hagner, NDBT, 265). It is beautiful to see how accessible Jesus’s kingdom is. He loves
and exalts those that the world passes by. Children were not supposed to take center stage, as can be
seen in Luke 18:15, but Jesus points out the beauty and wonder of their unique perspective. This can
be seen all throughout the passage. In verse 30, Jesus says that he is “gentle and lowly in heart.” And, in
verse 27, Jesus' humble submission to the Father is seen. Jesus is pointing out those who are able to see
what the kingdom of heaven is like and leading by example to show the humility those that wish to
enter the kingdom should possess. Jesus longs for everyone to see in the way the children do.
In verse 27, Jesus tells his audience that his Father, the Lord of heaven and earth, has given him
authority. The Ruler of all creation has given Jesus power over all things. This claim, in addition to
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Jesus calling the Lord his Father, is a clear example of his deity. This would not have been a popular
claim among the “wise and understanding” Pharisees. This would likely have been seen as blasphemy.
Jesus’ claim to be God and to be the Son of God is striking and unapologetic. It is important to note
that Jesus is not simply claiming this identity out of nowhere. In Matthew 11:2-4, Jesus is able to back
up his claim through healings and other miracles. In chapter 12:9-14, Jesus again displays his power
and authority. He does not ask his followers to believe without reason. As France writes, “ ‘Son of God’
is arguably the most important title for Jesus in Matthew. (NDBT, 266).” The title of the Son is
sprinkled throughout all of the gospel of Matthew, and is a vital reference to his deity.
The language of Father and Son continues in verse 27. It is beautifully woven into the text. It is
clear that Jesus is in deep communion with his Father regularly. Jesus experiences an intimacy with the
Father that goes far beyond what the relationship of most fathers and sons. At best, a merely human
father and son relationship will have much aection, knowledge of each other, and shared experience.
The relationship that Jesus describes here is one of unity and exclusivity. Only Jesus knows his Father
the way that he does. Only the Father fully understands the Son (Levering, 146). Additionally, the Son
is the only one who can enable others to enter into relationship with the Father. This makes sense
because before Jesus’ death and resurrection, there was a barrier between God and his people. Since
God is holy and his people are sinful, it was impossible for the people to fully know God. After Jesus’
death, the curtain that separated God from others tore in two (Matt 27:51). This is a visible
representation that shows the dierence in how God would soon relate to his people. Going forward to
Pentecost, the disciples–those to whom Jesus chose to reveal the Father–received the Holy Spirit (Acts
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2:4). This shows that not only does Jesus experience the Father in a dierent intimate way, but he has
the power to uniquely reveal him to others.
The language of father and son can be seen throughout the Old Testament as well. This is not
new for the gospel of Matthew. In 2 Samuel 7, the Lord makes a covenant with King David (Laansma,
NDBT, 729). David had desired to build a house for the Lord, but God responded by promising a
house for David. Even though David would not be allowed to build the temple, his son would build it.
Not only that, but God promised that there would be an everlasting king from David’s line. In verse
14, God says of this coming king, “I will be to him a father and he shall be to me a son.” Jesus nally
and completely fullls this promise. Jesus, born of the line of David, shares the father and son
relationship with God. Jesus is the Messiah, the everlasting King, the one who was talked about in this
promise.
Since Jesus is the one who reveals the Father, Jesus is the one who people can come to. Jesus is
accessible in ways that the Father is not. The Son will reveal the Father to those who are weary and
heavy laden. He will give them rest. These powers can only come from the Father, but are only
accessible through the Son. Notice also that Jesus is calling to “all who labor and are heavy laden,” not
just those who are wise enough to see him, or who are holy enough to be near him, or even loving
enough to interact with him. The only requirement is that one be weary. This again shows how
accessible the kingdom of heaven is through Jesus. One does not have to possess all the theological
training that a Pharisee has or all the money that a tax collector possesses to be included in the
kingdom. The community that Jesus was part of was drowning in the oppression of the Roman
empire and under the strict guidance of the Pharisees. It is exhausting to attempt to earn the love of
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God. As fallen people, it is impossible to be holy enough for the perfectly holy God of all creation.
Jesus is saying in verse 28 that he has another possible way. He promises rest from the burdens that his
audience has been carrying for far too long. He understands what they have been through and is able to
oer a lighter burden.
In verse 29, Jesus invites his audience to trade in their old yoke of weariness and burdens for his
yoke. He is oering to teach and develop his followers in a way that is dierent from the Pharisees.
Since Jesus was speaking to a primarily rural community, it was a clear analogy that he was making.
When a farmer bought an ox, he would train the young ox by yoking it to an older, more experienced
ox. The older would teach the younger to carry its weight and obey its master. If the older ox was not
gentle, it would be painful and dicult for the younger to learn from him. However, a humble and
gentle teacher allows for growth and the thriving of the creatures. Jesus is oering to teach, disciple,
and live with his followers. Jesus’ yoke would not be endless and aimless toil. Instead, Jesus promises to
teach in a manner that protects and guides. This is because he is “gentle and lowly in heart.” Only with
a gentle teacher can there be rest. If the one who is experienced and knows what he is doing refuses to
be generous and kind, the student will be exhausted. Jesus, with his humility and gentleness, restores
the energy of those who learn from him.
This is seen most clearly in how Jesus describes his apprenticeship with his followers. In verse
30, he says, “My yoke is easy, and my burden is light.” This is dicult to put into tension with other
verses in the gospel. Jesus, here, is claiming that his way of life is easier and lighter than most. In other
places, though, Jesus seems to be claiming something else. Jesus describes the way of the righteous as
narrow and treacherous (Matt 7:13-14). He says that only a few will pass through it. If his path was
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easy, why would it be so dicult to walk through? Additionally, Jesus calls his disciples to take up their
crosses in order to follow him (Matt 16:24-26). How can carrying the heavy burden of the cross be
considered light? Jesus is not saying that his yoke does not require work or that his way expels all
thought of suering. The yoke of Jesus brings life in ways that the yoke of others brings death. Jesus is
the only one who will give rest and who will lead gently. Jesus promises, not an easy path, but a path of
ourishing, abundant life. No other yoke can promise the same things.
Rest is something that God has promised to his people all along. When Israel was at Mount
Sinai and was given the law, God promised that his presence would be with his people and that he
would give them rest (Exodus 33:14). This wording meant that God would provide a time of peace and
a time of settling for Israel. They had been wandering in the wilderness for forty years. When they
entered the land, they had to ght against the pagan inhabitants of the land. From all of this, God
promises to give rest. The passage in Matthew 11 beautifully continues the theme of rest. Jesus will give
rest to the wandering souls, to the souls that have fought against darkness for so long. In Exodus, the
presence of the Lord is what guarantees rest. Jesus, as God with us, also guarantees rest. There is not a
better proof of God’s presence with a person than his incarnate self.
This rest will be nally fullled in the new creation. Since the kingdom was inaugurated in
Jesus’ rst coming, he was able to bring rest to those that follow him. This present rest is not void of
any pain, suering, or heartache. Christians will receive the gift of rest from the brokenness of the
world when the Lord returns. Jesus promises to “wipe away every tear,” to banish death, and to make
pain a thing of the past (Revelation 21:4). This full and complete rest, made possible through the
unmediated presence of God, will be received by those who have taken up the yoke of Christ. Jesus
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called his followers to do the work well, to suer well, and to be faithful. These will be rewarded in the
complete rest of the new creation. The rest that was promised to Israel at Mount Sinai and was given to
those who take up the yoke of the Savior will nd its culmination in the nal coming of the kingdom
of heaven.
Application:
The beauty and truth of these verses is clear. What remains to be discovered is how this is good
to be applied to actions. Do these verses truly and aptly apply to the world that Christians live in
today? Indeed, the text that has been studied transfers well into the modern context. To begin,
Christians should respond to verse 25 with similar thanksgiving. If Jesus can give thanks to the Father
for his omnipotence and will, Christians can too. Having an attitude of trust that the Lord knows what
he is doing and that the Father’s will is good is an important rst step. Followers of Jesus should revel in
the goodness of God. He deserves to be praised for the accessibility of his kingdom. If God did not
reveal himself to some, no one would be saved. God, in his great mercy, chose to show himself to those
who did not deserve him. This requires the praise and honor of those who follow him.
In response to verse 27, a follower of Jesus should see again that human beings are incapable of
reaching the Father without divine assistance. Through Jesus, there is access to the Father. It would be
impossible for a person to know the Father as intimately as he desires without the mediation of Christ.
Since Jesus made a relationship with God possible, Christians must react with humility. This requires a
person to see and admit how helpless he is in his fallen state. Each individual is so warped and twisted
from their original state of good creation that only through divine intervention can a redemption
happen. Humility asks that a person ask for the help that he needs. A person can not earn their place
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with God as those who are “wise and understanding” attempt to do. Instead, one must become like a
child and gratefully, humbly accept the gift of salvation.
In verses 28-30, it is seen that the gift that the hearer is being asked to accept is an
apprenticeship with Jesus. Working in the eld side by side with the wiser, older, and perfect Jesus is
what is oered. This will be a life that is not burdened with the customs and rules that others entangle
their followers with. Jesus oers an easy yoke and a light burden (verse 30). From the depths of his
“gentle and lowly” heart, he longs to give rest. In response to this call, every person is capable of
faithfully working alongside Jesus. Each is called to be taught by him and to take part in the work that
he gives. Being yoked to Jesus gives rest, purpose, and joy. As a person continues to work alongside him,
he will become more in tune with what Jesus wants. The Christian is sanctied through the process of
walking with his Lord. He learns more and more how Jesus desires him to work, love, and rest.
Through being sanctied, a follower of Christ is able to truly rest in what the Father has for him. The
response must be continual faithfulness and adherence to who one is yoked to. These verses call its
hearers to combine this faithfulness with the joy that comes through rest.
Conclusion:
Matthew 11:25-30 are rich in their theology of who Jesus is, how he relates to the Father, and
what he oers to his followers. It has been seen that Jesus possesses the beautiful humility that enables
him to submit to and praise the will of his Father. This is seen in how he rejoices in the will of the
Father to reveal the truth to the undeserving. Jesus has an intimate relationship with the Father. Out of
this relationship, Christ displays the Father to those he chooses. Once the Father is known, an
apprenticeship relationship is possible. This will teach the learner how his teacher is “gentle and lowly
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in heart.” It will provide rest for the weary soul. A Christian should respond to these words with joy
and renewed vigor in their work alongside their Savior.
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Works Cited
Levering, M., et al. “Trinitarian Christology in the Gospel of Matthew.” The Center Is Jesus Christ
Himself: Essays on Revelation, Salvation, and Evangelization in Honor of Robert P. Imbelli,
edited by Andrew Meszaros, Catholic University of America Press, 2021, pp. 130–52. JSTOR,
https://doi.org/10.2307/j.ctv1khdqfg.12. Accessed 29 Nov. 2023.
Alexander, T. Desmond, Brian S. Rosner, D. A. Carson, and Graeme Goldsworthy. New Dictionary of
Biblical Theology: Exploring the Unity and Diversity of Scripture. Inter-Varsity Press, 2000.
