The voice of upbraiding, Matthew 11:20-24. The Judge weeps as he pronounces the doom of those who reject Him. They would have crowned Him king, but refused to repent. See John 6:15. These cities did not crucify Him, but they had been deaf to His warnings and indifferent to His mighty works. Even where there is no direct opposition, indifference will be sufficient to seal our doom.
The voice of thanksgiving, Matthew 11:25-27. He "answered" the voice of God within His breast. Babes are those who mistrust the reasonings of their intellect, but trust the instincts and intuitions of their hearts. The child-heart looks open-eyed into all the mysteries of God. Learn to say Yea to all God's dealings. The Spirit reveals the Son, and the Son the Father. Our Lord must be divine, if only God can know him.
The voice of pleading mercy, Matthew 11:28-30. Labor is for active manhood; heavy-laden for suffering, patient womanhood. The invitation is to commit and submit; to come and to bow under the yoke of the Father's will. Submission and obedience are the secrets of the blessed life. [source]
Chapter Summary: Matthew 11
1John sends his disciples to Jesus 7Jesus' testimony concerning John 16The perverse judgment of the people concerning the Son 20Jesus upbraids Korazin, Bethsaida, and Capernaum; 25and praising his Father's wisdom in revealing the Gospel to the simple, 28he calls to him those who are weary and burdened
Greek Commentary for Matthew 11:30
Easy [χρηστὸς] Not a satisfactory rendering. Christ's yoke is not easy in the ordinary sense of that word. The word means originally, good, serviceable. The kindred noun, χρηστότης , occurring only in Paul's writings, is rendered kindness in 2 Corinthians 6:6; Titus 3:4; Galatians 5:22; Ephesians 2:7 (Rev.), and goodness, Romans 2:4 (Rev.). At Luke 5:39, it is used of old wine, where the true reading, instead of better, is good ( χρηστός )mellowed with age. Plato (“Republic,” 424) applies the word to education. “Good nurture and education ( τροφὴ γὰρ καὶ παίδευσις χρηστὴ ) implant good ( ἀγαθὰς ) constitutions; and these good ( χρησταὶ ) constitutions improve more and more;” thus evidently using χρηστός and ἀγαθός as synonymous. The three meanings combine in the word, though it is impossible to find an English word which combines them all. Christ's yoke is wholesome, serviceable, kindly. “Christ's yoke is like feathers to a bird; not loads, but helps to motion” (Jeremy Taylor). [source]
Acts 15:10A yoke upon the neck [ζυγον επι τον τραχηλον] Familiar image of oxen with yokes upon the necks. Paul‘s very image for the yoke of bondage of the Mosaic law in Galatians 5:1. It had probably been used in the private interview. Cf. the words of Jesus about the Pharisees (Matthew 23:4) and how easy and light his own yoke is (Matthew 11:30). [source]
Acts 15:10That ye should put [επιτειναι] Second aorist active infinitive of επιτιτημι epitithēmi epexegetic, explaining the tempting. A yoke upon the neck (ζυγον επι τον τραχηλον zugon epi ton trachēlon). Familiar image of oxen with yokes upon the necks. Paul‘s very image for the yoke of bondage of the Mosaic law in Galatians 5:1. It had probably been used in the private interview. Cf. the words of Jesus about the Pharisees (Matthew 23:4) and how easy and light his own yoke is (Matthew 11:30). Were able to bear Neither our fathers nor we had strength (ισχυω ischuō) to carry this yoke which the Judaizers wish to put on the necks of the Gentiles. Peter speaks as the spiritual emancipator. He had been slow to see the meaning of God‘s dealings with him at Joppa and Caesarea, but he has seen clearly by now. He takes his stand boldly with Paul and Barnabas for Gentile freedom. [source]
Acts 27:9And the voyage was now dangerous [και οντος ηδη επισπαλους] Genitive absolute, “and the voyage being already Because the Fast was now already gone by (δια το και την νηστειαν ηδη παρεληλυτεναι dia to kai tēn nēsteian ēdē parelēluthenai). Accusative (after δια dia) of the articular infinitive perfect active of παρερχομαι parerchomai to pass by, with the accusative of general reference (νηστειαν nēsteian the great day of atonement of the Jews, Leviticus 16:29.) occurring about the end of September. The ancients considered navigation on the Mediterranean unsafe from early October till the middle of March. In a.d. 59 the Fast occurred on Oct. 5. There is nothing strange in Luke using this Jewish note of time as in Acts 20:6 though a Gentile Christian. Paul did it also (1 Corinthians 16:8). It is no proof that Luke was a Jewish proselyte. We do not know precisely when the party left Caesarea (possibly in August), but in ample time to arrive in Rome before October if conditions had been more favourable. But the contrary winds had made the voyage very slow and difficult all the way (Acts 27:7) besides the long delay here in this harbour of Fair Havens. Paul admonished them Imperfect active of παραινεω paraineō old word to exhort from παρα para and αινεω aineō to praise (Acts 3:8), only here and Acts 27:22 in N.T. It is remarkable that a prisoner like Paul should venture to give advice at all and to keep on doing it (imperfect tense inchoative, began to admonish and kept on at it). Paul had clearly won the respect of the centurion and officers and also felt it to be his duty to give this unasked for warning. I perceive (τεωρω theōrō). Old word from τεωρος theōros a spectator. See note on Luke 10:18. Paul does not here claim prophecy, but he had plenty of experience with three shipwrecks already (2 Corinthians 11:25) to justify his apprehension. Will be Infinitive in indirect assertion followed by future infinitive after μελλειν mellein in spite of οτι hoti which would naturally call for present indicative μελλει mellei an anacoluthon due to the long sentence (Robertson, Grammar, p. 478). With injury (μετα υβρεως meta hubreōs). An old word from υπερ huper (above, upper, like our “uppishness”) and so pride, insult, personal injury, the legal word for personal assault (Page). Josephus (Ant. III. 6, 4) uses it of the injury of the elements. Loss Old word, opposite of κερδος kerdos gain or profit (Philemon 3:7.). Nowhere else in N.T. Lading (πορτιου phortiou). Diminutive of πορτος phortos (from περω pherō to bear) only in form. Common word, but in N.T. only here in literal sense, as metaphor in Matthew 11:30; Matthew 23:4; Luke 11:46; Galatians 6:5. But also of our lives Common use of πσυχη psuchē for life, originally “breath of life” (Acts 20:10), and also “soul” (Acts 14:2). Fortunately no lives were lost, though all else was. But this outcome was due to the special mercy of God for the sake of Paul (Acts 27:24), not to the wisdom of the officers in rejecting Paul‘s advice. Paul begins now to occupy the leading role in this marvellous voyage. [source]
Acts 27:9Paul admonished them [παρηινηι ο Παυλος] Imperfect active of παραινεω paraineō old word to exhort from παρα para and αινεω aineō to praise (Acts 3:8), only here and Acts 27:22 in N.T. It is remarkable that a prisoner like Paul should venture to give advice at all and to keep on doing it (imperfect tense inchoative, began to admonish and kept on at it). Paul had clearly won the respect of the centurion and officers and also felt it to be his duty to give this unasked for warning. I perceive (τεωρω theōrō). Old word from τεωρος theōros a spectator. See note on Luke 10:18. Paul does not here claim prophecy, but he had plenty of experience with three shipwrecks already (2 Corinthians 11:25) to justify his apprehension. Will be Infinitive in indirect assertion followed by future infinitive after μελλειν mellein in spite of οτι hoti which would naturally call for present indicative μελλει mellei an anacoluthon due to the long sentence (Robertson, Grammar, p. 478). With injury (μετα υβρεως meta hubreōs). An old word from υπερ huper (above, upper, like our “uppishness”) and so pride, insult, personal injury, the legal word for personal assault (Page). Josephus (Ant. III. 6, 4) uses it of the injury of the elements. Loss Old word, opposite of κερδος kerdos gain or profit (Philemon 3:7.). Nowhere else in N.T. Lading (πορτιου phortiou). Diminutive of πορτος phortos (from περω pherō to bear) only in form. Common word, but in N.T. only here in literal sense, as metaphor in Matthew 11:30; Matthew 23:4; Luke 11:46; Galatians 6:5. But also of our lives Common use of πσυχη psuchē for life, originally “breath of life” (Acts 20:10), and also “soul” (Acts 14:2). Fortunately no lives were lost, though all else was. But this outcome was due to the special mercy of God for the sake of Paul (Acts 27:24), not to the wisdom of the officers in rejecting Paul‘s advice. Paul begins now to occupy the leading role in this marvellous voyage. [source]
Acts 27:9Will be [μελλειν εσεσται] Infinitive in indirect assertion followed by future infinitive after μελλειν mellein in spite of οτι hoti which would naturally call for present indicative μελλει mellei an anacoluthon due to the long sentence (Robertson, Grammar, p. 478). With injury (μετα υβρεως meta hubreōs). An old word from υπερ huper (above, upper, like our “uppishness”) and so pride, insult, personal injury, the legal word for personal assault (Page). Josephus (Ant. III. 6, 4) uses it of the injury of the elements. Loss Old word, opposite of κερδος kerdos gain or profit (Philemon 3:7.). Nowhere else in N.T. Lading (πορτιου phortiou). Diminutive of πορτος phortos (from περω pherō to bear) only in form. Common word, but in N.T. only here in literal sense, as metaphor in Matthew 11:30; Matthew 23:4; Luke 11:46; Galatians 6:5. But also of our lives Common use of πσυχη psuchē for life, originally “breath of life” (Acts 20:10), and also “soul” (Acts 14:2). Fortunately no lives were lost, though all else was. But this outcome was due to the special mercy of God for the sake of Paul (Acts 27:24), not to the wisdom of the officers in rejecting Paul‘s advice. Paul begins now to occupy the leading role in this marvellous voyage. [source]
Acts 27:9Loss [ζημιαν] Old word, opposite of κερδος kerdos gain or profit (Philemon 3:7.). Nowhere else in N.T. Lading (πορτιου phortiou). Diminutive of πορτος phortos (from περω pherō to bear) only in form. Common word, but in N.T. only here in literal sense, as metaphor in Matthew 11:30; Matthew 23:4; Luke 11:46; Galatians 6:5. But also of our lives Common use of πσυχη psuchē for life, originally “breath of life” (Acts 20:10), and also “soul” (Acts 14:2). Fortunately no lives were lost, though all else was. But this outcome was due to the special mercy of God for the sake of Paul (Acts 27:24), not to the wisdom of the officers in rejecting Paul‘s advice. Paul begins now to occupy the leading role in this marvellous voyage. [source]
Romans 3:12Good [χρησττότητα] Only in Paul's writings. The radical idea of the word is profitableness. Compare have become unprofitable. Hence it passes readily into the meaning of wholesomeness. See on Matthew 11:30. It is opposed by Paul to ἀποτομία abruptnessseverity (Romans 11:22). It is rendered kindness in Ephesians 2:7; Colossians 3:12; Galatians 5:22. Paul, and he only, also uses ἀγαθωσύνη for goodness. The distinction as drawn out by Jerome is that ἀγαθωσύνη represents a sterner virtue, showing itself in a zeal for truth which rebukes, corrects, and chastises, as Christ when He purged the temple. Χρηστότης is more gentle, gracious, and kindly Bishop Lightfoot defines it as a kindly disposition to one's neighbor, not necessarily taking a practical form, while ἀγαθωσύνη energizes the χρηστότης . [source]
1 Corinthians 13:4Is kind [χρηστεύεται] Only here in the New Testament. See on χρηστὸς , A.V., easy, Matthew 11:30, and see on χρηστότης good Romans 3:12.“The high charity which makes us servantsPrompt to the counsel which controls the world.”Dante, “Paradiso,” xxi., 70, 71. [source]
2 Corinthians 1:17Did I use lightness [τῇ ἐλαφρίᾳ ἐχρησαμην] Rev., shew fickleness. Ἑλαφρία , lightness, only here in the New Testament. Compare ἐλαφρός light Matthew 11:30; 2 Corinthians 4:17. His change of plan had given rise to the charge of fickleness. [source]
2 Corinthians 1:17Did I shew fickleness? [μητι αρα τηι ελαπριαι] An indignant negative answer is called for by μητι mēti The instrumental case of ελαπριαι elaphriāi is regular after εχρησαμην echrēsamēn from χραομαι chraomai to use. Ελαπρια Elaphria is a late word for levity from the old adjective, ελαπρος elaphros light, agile (2 Corinthians 10:17; Matthew 11:30). Here only in N.T. [source]
2 Corinthians 4:17Our light affliction which is for the moment [το παραυτικα ελαπρον της τλιπεσεως ημων] Literally, “the for the moment (old adverb παραυτικα parautika here only in N.T.) lightness (old word, in N.T. only here and Matthew 11:30).” [source]
Galatians 6:5His own burden [τὸ ἴδιον φορτίον] For ἴδιον ownsee on 1 Timothy 6:1. With φορτίον burdencomp. βάρη burdens Galatians 6:2. It is doubtful whether any different shade of meaning is intended. Originally βάρη emphasizes the weight of the burden, φορτίον simply notes the fact that it is something to be born ( φέρειν ), which may be either light or heavy. See Matthew 11:30; Matthew 23:4; Psalm 37:4; Luke 11:46. Comp. Acts 27:10, the lading of a ship. [source]
1 Peter 2:3Gracious [χρηστὸς] Actively benignant, “as distinguished from other adjectives which describe goodness on the side of its sterling worth and its gentleness ” (Salmond). See on Matthew 11:30. [source]
Revelation 2:24Other burden [ἄλλο βάτος] The words for burden in the New Testament are ὄγκος (only in Hebrews 12:1), βάρος (Matthew 20:12; Galatians 6:2), and φορτίον (Matthew 11:30; Matthew 23:4; Galatians 6:5). ὄγκος refers to bulk, βάρος to weight, φορτίον to a burden so far as it is born ( φέρω ). Thus in Hebrews 12:1, “lay aside every weight ( ὄγκος ),” the figure being that of runners in the race-course, and the word appropriate as denoting the bulky robes and the accoutrements of the ordinary dress which might impede the freedom of the limbs. In Matthew 20:12, “the burden ( βάρος ) and heat of the day,” the idea is that of heavy toil pressing like a weight. So Galatians 6:2, “Bear ye one another's burdens.” But in Galatians 6:5, the emphasis is on the act of bearing; and therefore φορτίον is used: “Every man shall bear his own burden;” i.e., every man shall carry that which it is appointed him to bear. The reference in that passage is probably to the prohibition enjoined by the apostolic council of Jerusalem, which concerned the very things which are rebuked here - fornication and abstinence from idol-meats. In the narrative of that council the phrase occurs “to lay upon you no greater burden ” (Acts 15:28). The meaning accordingly will be, “I put upon you no other burden than abstinence from and protest against these abominations.” [source]
What do the individual words in Matthew 11:30 mean?
Greek Commentary for Matthew 11:30
Not a satisfactory rendering. Christ's yoke is not easy in the ordinary sense of that word. The word means originally, good, serviceable. The kindred noun, χρηστότης , occurring only in Paul's writings, is rendered kindness in 2 Corinthians 6:6; Titus 3:4; Galatians 5:22; Ephesians 2:7 (Rev.), and goodness, Romans 2:4 (Rev.). At Luke 5:39, it is used of old wine, where the true reading, instead of better, is good ( χρηστός )mellowed with age. Plato (“Republic,” 424) applies the word to education. “Good nurture and education ( τροφὴ γὰρ καὶ παίδευσις χρηστὴ ) implant good ( ἀγαθὰς ) constitutions; and these good ( χρησταὶ ) constitutions improve more and more;” thus evidently using χρηστός and ἀγαθός as synonymous. The three meanings combine in the word, though it is impossible to find an English word which combines them all. Christ's yoke is wholesome, serviceable, kindly. “Christ's yoke is like feathers to a bird; not loads, but helps to motion” (Jeremy Taylor). [source]
Reverse Greek Commentary Search for Matthew 11:30
See on Matthew 11:30. [source]
The best texts read χρηστός ,good. See on Matthew 11:30. [source]
Familiar image of oxen with yokes upon the necks. Paul‘s very image for the yoke of bondage of the Mosaic law in Galatians 5:1. It had probably been used in the private interview. Cf. the words of Jesus about the Pharisees (Matthew 23:4) and how easy and light his own yoke is (Matthew 11:30). [source]
Diminutive of πορτος phortos (from περω pherō to bear) only in form. Common word, but in N.T. only here in literal sense, as metaphor in Matthew 11:30; Matthew 23:4; Luke 11:46; Galatians 6:5. [source]
Second aorist active infinitive of επιτιτημι epitithēmi epexegetic, explaining the tempting. A yoke upon the neck (ζυγον επι τον τραχηλον zugon epi ton trachēlon). Familiar image of oxen with yokes upon the necks. Paul‘s very image for the yoke of bondage of the Mosaic law in Galatians 5:1. It had probably been used in the private interview. Cf. the words of Jesus about the Pharisees (Matthew 23:4) and how easy and light his own yoke is (Matthew 11:30). Were able to bear Neither our fathers nor we had strength (ισχυω ischuō) to carry this yoke which the Judaizers wish to put on the necks of the Gentiles. Peter speaks as the spiritual emancipator. He had been slow to see the meaning of God‘s dealings with him at Joppa and Caesarea, but he has seen clearly by now. He takes his stand boldly with Paul and Barnabas for Gentile freedom. [source]
Genitive absolute, “and the voyage being already Because the Fast was now already gone by (δια το και την νηστειαν ηδη παρεληλυτεναι dia to kai tēn nēsteian ēdē parelēluthenai). Accusative (after δια dia) of the articular infinitive perfect active of παρερχομαι parerchomai to pass by, with the accusative of general reference (νηστειαν nēsteian the great day of atonement of the Jews, Leviticus 16:29.) occurring about the end of September. The ancients considered navigation on the Mediterranean unsafe from early October till the middle of March. In a.d. 59 the Fast occurred on Oct. 5. There is nothing strange in Luke using this Jewish note of time as in Acts 20:6 though a Gentile Christian. Paul did it also (1 Corinthians 16:8). It is no proof that Luke was a Jewish proselyte. We do not know precisely when the party left Caesarea (possibly in August), but in ample time to arrive in Rome before October if conditions had been more favourable. But the contrary winds had made the voyage very slow and difficult all the way (Acts 27:7) besides the long delay here in this harbour of Fair Havens. Paul admonished them Imperfect active of παραινεω paraineō old word to exhort from παρα para and αινεω aineō to praise (Acts 3:8), only here and Acts 27:22 in N.T. It is remarkable that a prisoner like Paul should venture to give advice at all and to keep on doing it (imperfect tense inchoative, began to admonish and kept on at it). Paul had clearly won the respect of the centurion and officers and also felt it to be his duty to give this unasked for warning. I perceive (τεωρω theōrō). Old word from τεωρος theōros a spectator. See note on Luke 10:18. Paul does not here claim prophecy, but he had plenty of experience with three shipwrecks already (2 Corinthians 11:25) to justify his apprehension. Will be Infinitive in indirect assertion followed by future infinitive after μελλειν mellein in spite of οτι hoti which would naturally call for present indicative μελλει mellei an anacoluthon due to the long sentence (Robertson, Grammar, p. 478). With injury (μετα υβρεως meta hubreōs). An old word from υπερ huper (above, upper, like our “uppishness”) and so pride, insult, personal injury, the legal word for personal assault (Page). Josephus (Ant. III. 6, 4) uses it of the injury of the elements. Loss Old word, opposite of κερδος kerdos gain or profit (Philemon 3:7.). Nowhere else in N.T. Lading (πορτιου phortiou). Diminutive of πορτος phortos (from περω pherō to bear) only in form. Common word, but in N.T. only here in literal sense, as metaphor in Matthew 11:30; Matthew 23:4; Luke 11:46; Galatians 6:5. But also of our lives Common use of πσυχη psuchē for life, originally “breath of life” (Acts 20:10), and also “soul” (Acts 14:2). Fortunately no lives were lost, though all else was. But this outcome was due to the special mercy of God for the sake of Paul (Acts 27:24), not to the wisdom of the officers in rejecting Paul‘s advice. Paul begins now to occupy the leading role in this marvellous voyage. [source]
Imperfect active of παραινεω paraineō old word to exhort from παρα para and αινεω aineō to praise (Acts 3:8), only here and Acts 27:22 in N.T. It is remarkable that a prisoner like Paul should venture to give advice at all and to keep on doing it (imperfect tense inchoative, began to admonish and kept on at it). Paul had clearly won the respect of the centurion and officers and also felt it to be his duty to give this unasked for warning. I perceive (τεωρω theōrō). Old word from τεωρος theōros a spectator. See note on Luke 10:18. Paul does not here claim prophecy, but he had plenty of experience with three shipwrecks already (2 Corinthians 11:25) to justify his apprehension. Will be Infinitive in indirect assertion followed by future infinitive after μελλειν mellein in spite of οτι hoti which would naturally call for present indicative μελλει mellei an anacoluthon due to the long sentence (Robertson, Grammar, p. 478). With injury (μετα υβρεως meta hubreōs). An old word from υπερ huper (above, upper, like our “uppishness”) and so pride, insult, personal injury, the legal word for personal assault (Page). Josephus (Ant. III. 6, 4) uses it of the injury of the elements. Loss Old word, opposite of κερδος kerdos gain or profit (Philemon 3:7.). Nowhere else in N.T. Lading (πορτιου phortiou). Diminutive of πορτος phortos (from περω pherō to bear) only in form. Common word, but in N.T. only here in literal sense, as metaphor in Matthew 11:30; Matthew 23:4; Luke 11:46; Galatians 6:5. But also of our lives Common use of πσυχη psuchē for life, originally “breath of life” (Acts 20:10), and also “soul” (Acts 14:2). Fortunately no lives were lost, though all else was. But this outcome was due to the special mercy of God for the sake of Paul (Acts 27:24), not to the wisdom of the officers in rejecting Paul‘s advice. Paul begins now to occupy the leading role in this marvellous voyage. [source]
Infinitive in indirect assertion followed by future infinitive after μελλειν mellein in spite of οτι hoti which would naturally call for present indicative μελλει mellei an anacoluthon due to the long sentence (Robertson, Grammar, p. 478). With injury (μετα υβρεως meta hubreōs). An old word from υπερ huper (above, upper, like our “uppishness”) and so pride, insult, personal injury, the legal word for personal assault (Page). Josephus (Ant. III. 6, 4) uses it of the injury of the elements. Loss Old word, opposite of κερδος kerdos gain or profit (Philemon 3:7.). Nowhere else in N.T. Lading (πορτιου phortiou). Diminutive of πορτος phortos (from περω pherō to bear) only in form. Common word, but in N.T. only here in literal sense, as metaphor in Matthew 11:30; Matthew 23:4; Luke 11:46; Galatians 6:5. But also of our lives Common use of πσυχη psuchē for life, originally “breath of life” (Acts 20:10), and also “soul” (Acts 14:2). Fortunately no lives were lost, though all else was. But this outcome was due to the special mercy of God for the sake of Paul (Acts 27:24), not to the wisdom of the officers in rejecting Paul‘s advice. Paul begins now to occupy the leading role in this marvellous voyage. [source]
Old word, opposite of κερδος kerdos gain or profit (Philemon 3:7.). Nowhere else in N.T. Lading (πορτιου phortiou). Diminutive of πορτος phortos (from περω pherō to bear) only in form. Common word, but in N.T. only here in literal sense, as metaphor in Matthew 11:30; Matthew 23:4; Luke 11:46; Galatians 6:5. But also of our lives Common use of πσυχη psuchē for life, originally “breath of life” (Acts 20:10), and also “soul” (Acts 14:2). Fortunately no lives were lost, though all else was. But this outcome was due to the special mercy of God for the sake of Paul (Acts 27:24), not to the wisdom of the officers in rejecting Paul‘s advice. Paul begins now to occupy the leading role in this marvellous voyage. [source]
Only in Paul's writings. The radical idea of the word is profitableness. Compare have become unprofitable. Hence it passes readily into the meaning of wholesomeness. See on Matthew 11:30. It is opposed by Paul to ἀποτομία abruptnessseverity (Romans 11:22). It is rendered kindness in Ephesians 2:7; Colossians 3:12; Galatians 5:22. Paul, and he only, also uses ἀγαθωσύνη for goodness. The distinction as drawn out by Jerome is that ἀγαθωσύνη represents a sterner virtue, showing itself in a zeal for truth which rebukes, corrects, and chastises, as Christ when He purged the temple. Χρηστότης is more gentle, gracious, and kindly Bishop Lightfoot defines it as a kindly disposition to one's neighbor, not necessarily taking a practical form, while ἀγαθωσύνη energizes the χρηστότης . [source]
See on easy, Matthew 11:30. [source]
Only here in the New Testament. See on χρηστὸς , A.V., easy, Matthew 11:30, and see on χρηστότης good Romans 3:12.“The high charity which makes us servantsPrompt to the counsel which controls the world.”Dante, “Paradiso,” xxi., 70, 71. [source]
Rev., shew fickleness. Ἑλαφρία , lightness, only here in the New Testament. Compare ἐλαφρός light Matthew 11:30; 2 Corinthians 4:17. His change of plan had given rise to the charge of fickleness. [source]
An indignant negative answer is called for by μητι mēti The instrumental case of ελαπριαι elaphriāi is regular after εχρησαμην echrēsamēn from χραομαι chraomai to use. Ελαπρια Elaphria is a late word for levity from the old adjective, ελαπρος elaphros light, agile (2 Corinthians 10:17; Matthew 11:30). Here only in N.T. [source]
Literally, “the for the moment (old adverb παραυτικα parautika here only in N.T.) lightness (old word, in N.T. only here and Matthew 11:30).” [source]
For ἴδιον ownsee on 1 Timothy 6:1. With φορτίον burdencomp. βάρη burdens Galatians 6:2. It is doubtful whether any different shade of meaning is intended. Originally βάρη emphasizes the weight of the burden, φορτίον simply notes the fact that it is something to be born ( φέρειν ), which may be either light or heavy. See Matthew 11:30; Matthew 23:4; Psalm 37:4; Luke 11:46. Comp. Acts 27:10, the lading of a ship. [source]
See on good, Romans 3:12; see on easy, Matthew 11:30; see on gracious, 1 Peter 2:3. Better, kindness; a kindness which is useful or serviceable. [source]
Metaphorical, of a burden or bondage. Comp. Matthew 11:29, Matthew 11:30; Acts 15:10; 1 Timothy 6:1. Similarly lxx, Genesis 27:40; Leviticus 26:13; 2 Chronicles 10:4, 2 Chronicles 10:9, 2 Chronicles 10:10, 2 Chronicles 10:11, 2 Chronicles 10:14. So always in N.T. except Revelation 6:5, where it means a pair of scales. See note, and comp. Leviticus 19:35, Leviticus 19:36; Proverbs 11:1; Proverbs 16:11; Hosea 12:7. [source]
See on easy, Matthew 11:30; see on gracious, 1 Peter 2:3. [source]
See on easy, Matthew 11:30. The grace of God is to be displayed in His actual benefits. [source]
Only here in Pastorals. Elsewhere only in Paul. See on Romans 3:12, and see on easy, Matthew 11:30. [source]
Actively benignant, “as distinguished from other adjectives which describe goodness on the side of its sterling worth and its gentleness ” (Salmond). See on Matthew 11:30. [source]
The words for burden in the New Testament are ὄγκος (only in Hebrews 12:1), βάρος (Matthew 20:12; Galatians 6:2), and φορτίον (Matthew 11:30; Matthew 23:4; Galatians 6:5). ὄγκος refers to bulk, βάρος to weight, φορτίον to a burden so far as it is born ( φέρω ). Thus in Hebrews 12:1, “lay aside every weight ( ὄγκος ),” the figure being that of runners in the race-course, and the word appropriate as denoting the bulky robes and the accoutrements of the ordinary dress which might impede the freedom of the limbs. In Matthew 20:12, “the burden ( βάρος ) and heat of the day,” the idea is that of heavy toil pressing like a weight. So Galatians 6:2, “Bear ye one another's burdens.” But in Galatians 6:5, the emphasis is on the act of bearing; and therefore φορτίον is used: “Every man shall bear his own burden;” i.e., every man shall carry that which it is appointed him to bear. The reference in that passage is probably to the prohibition enjoined by the apostolic council of Jerusalem, which concerned the very things which are rebuked here - fornication and abstinence from idol-meats. In the narrative of that council the phrase occurs “to lay upon you no greater burden ” (Acts 15:28). The meaning accordingly will be, “I put upon you no other burden than abstinence from and protest against these abominations.” [source]