Matthew:11:20-24

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rwp @Matthew:11:20 @{Most of his mighty works } (\hai pleistai dunameis autou \). Literally , "His very many mighty works " if elative as usual in the papyri (Moulton , _Prolegomena_ , p . 79 ; Robertson , _Grammar_ , p . 670 ). But the usual superlative makes sense here as the Canterbury translation has it . This word \dunamis \ for miracle presents the notion of _power_ like our _dynamite_ . The word \teras \ is wonder , portent , _miraculum_ (miracle ) as in strkjv @Acts:2:19 |. It occurs only in the plural and always with \s ˆmeia \. The word \s ˆmeion \ means sign (Matthew:12:38 |) and is very common in John 's Gospel as well as the word \ergon \ (work ) as in strkjv @John:5:36 |. Other words used are \paradoxon \, our word _paradox_ , strange (Luke:5:26 |), \endoxon \, glorious (Luke:13:17 |), \thaumasion \, wonderful (Matthew:21:15 |). rwp @Matthew:11:21 @{Chorazin } (\Chorazein \). Mentioned only here and in strkjv @Luke:10:13 |. Proof of "the meagreness of our knowledge of Judaism in the time of Christ " (Plummer ) and of the many things not told in our Gospels (John:21:25 |). We know something of Bethsaida and more about Capernaum as places of privilege . But (\pl ˆn \, howbeit ) neither of these cities repented , changed their conduct . Note condition of the second class , determined as unfulfilled in verses 21 | and 23 |. rwp @Matthew:11:25 @{At that season Jesus answered and said } (\en ekein “i t “i kair “i apokritheis eipen \). 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 (Matthew:11:25-30 ; strkjv @Luke:10:21-24 |) is so manifestly Johannine in spirit and very language , "the Father " (\ho pat ˆr \), "the son " (\ho huios \), 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 " (\homologoumai \) is better rendered "praise " (Moffatt ). Jesus praises the Father "not that the \sophoi \ were ignorant , but that the \n ˆpioi \ knew " (McNeile ). rwp @Matthew:11:26 @{Wellpleasing in thy sight } (\eudokia emprosthen sou \). "For such has been thy gracious will " (Weymouth ). rwp @Matthew:11:27 @{All things have been delivered unto me of my Father } (\panta moi paredoth ˆ hupo tou patros mou \). This sublime claim is not to be whittled down or away by explanations . It is the timeless aorist like \edoth ˆ\ in strkjv @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 \epigin “skei \ twice for "fully know ." Note also \boul ˆtai \ =wills , is willing . The Son retains the power and the will to reveal the Father to men . rwp @Matthew:11:28 @{Come unto me } (\deute pros me \). 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 (\pephortismenoi \, perfect passive participle , state of weariness ) to come to him . He towers above all men as he challenges us . "I will refresh you " (\k 'ago anapaus “ h –mas \). Far more than mere rest , rejuvenation . The English slang expression "rest up " is close to the idea of the Greek compound \ana-pau “\. It is causative active voice . rwp @Matthew:11:29 @{Take my yoke upon you and learn of me } (\arate ton zugon mou eph 'humas kai mathete ap 'emou \). The rabbis used yoke for school as many pupils find it now a yoke . The English word "school " is Greek for leisure (\schol ˆ\). But Jesus offers refreshment (\anapausin \) 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 (Phillipians: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 \chr ˆstos \. 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 . strkjv @Songs:1:10 |.

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