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Matthew

About this book
Chapter 11

1 When Jesus had finished instructing his 12 disciples, he went on from there to teach and preach in their towns. 2 Now when John heard in prison about the deeds Christ had done, he sent his disciples to ask a question: 3 “Are you the one who is to come, or should we look for another?” 4 Jesus answered them, “Go tell John what you hear and see: 5 The blind see, the lame walk, lepers are cleansed, the deaf hear, the dead are raised, and the poor have good news proclaimed to them⁠ 6 —and blessed is anyone who takes no offense at me!” 7 While they were going away, Jesus began to speak to the crowd about John: “What did you go out into the wilderness to see? A reed shaken by the wind?⁠ 8 What did you go out to see? A man dressed in soft clothing? Look, those who wear soft clothing are in the palaces of kings! 9 What did you go out to see? A prophet? Yes, I tell you, and more than a prophet! 10 This is the one about whom it is written: “‘Look, I am sending my messenger ahead of you, who will prepare your way before you.’ 11 “I tell you the truth, among those born of women, no one has arisen greater than John the Baptist. Yet the one who is least in the kingdom of heaven is greater than he is!⁠ 12 From the days of John the Baptist until now the kingdom of heaven has suffered violence, and forceful people lay hold of it.⁠ 13 For all the prophets and the law prophesied until John appeared. 14 And if you are willing to accept it, he is Elijah, who is to come. 15 The one who has ears had better listen! 16 “To what should I compare this generation? They are like children sitting in the marketplaces who call out to one another, 17 “‘We played the flute for you, yet you did not dance; we wailed in mourning, yet you did not weep.’⁠ 18 For John came neither eating nor drinking, and they say, ‘He has a demon!’ 19 The Son of Man came eating and drinking, and they say, ‘Look at him, a glutton and a drunk, a friend of tax collectors and sinners!’⁠ But wisdom is vindicated by her deeds.” 20 Then Jesus began to criticize openly the cities in which he had done many of his miracles because they did not repent. 21 “Woe to you, Chorazin! Woe to you, Bethsaida! If the miracles done in you had been done in Tyre and Sidon, they would have repented long ago in sackcloth and ashes. 22 But I tell you, it will be more bearable for Tyre and Sidon on the day of judgment than for you! 23 And you, Capernaum, will you be exalted to heaven? No, you will be thrown down to Hades!⁠ For if the miracles done among you had been done in Sodom, it would have continued to this day. 24 But I tell you, it will be more bearable for the region of Sodom on the day of judgment than for you!” 25 At that time Jesus said, “I praise you, Father, Lord of heaven and earth, because you have hidden these things from the wise and intelligent, and have revealed them to little children.⁠ 26 Yes, Father, for this was your gracious will. 27 All things have been handed over to me by my Father. No one knows the Son except the Father, and no one knows the Father except the Son and anyone to whom the Son decides to reveal him. 28 Come to me, all you who are weary and burdened, and I will give you rest.⁠ 29 Take my yoke on you and learn from me because I am gentle and humble in heart, and you will find rest for your souls. 30 For my yoke is easy to bear, and my load is not hard to carry.”⁠

Texts in conversation

Compare Matthew 11:28 and Pirkei Avot 3:5

New Testament · Rabbinic

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Summary

In Matthew 11, Jesus uses a yoke to describe his teaching and calls it light. Rabbinic tradition in Pirkei Avot similarly uses a yoke for commitment to the Torah, placing Jesus' image within a familiar Jewish teaching metaphor.

Passages

Matthew 11:28

New Testament
25 At that time Jesus said, “I praise you, Father, Lord of heaven and earth, because you have hidden these things from the wise and intelligent, and have revealed them to little children. 26 Yes, Father, for this was your gracious will. 27 All things have been handed over to me by my Father. No one knows the Son except the Father, and no one knows the Father except the Son and anyone to whom the Son decides to reveal him. 28 Come to me, all you who are weary and burdened, and I will give you rest. 29 Take my yoke on you and learn from me because I am gentle and humble in heart, and you will find rest for your souls. 30 For my yoke is easy to bear, and my load is not hard to carry.”
70–90 CE (scholarly estimate) Read in Matthew

Pirkei Avot 3:5

Rabbinic · Mishnah
3 Rabbi Shimon said: if three have eaten at one table and have not spoken words of Torah there, it is as if they had eaten sacrifices offered to the dead, as it is said, "for all tables are full of filthy vomit, when the All-Present is absent" (Isaiah 28:8). But if three have eaten at one table and have spoken words of Torah there, it is as if they had eaten at the table of the All-Present, blessed be He, as it is said, "And He said to me, 'this is the table before the Lord'" (Ezekiel 41:22). 4 Rabbi Hananiah ben Hakinai said: one who wakes up at night, or walks on the way alone, and turns his heart to idle matters, forfeits his life. 5 Rabbi Nehunia ben Hakkanah said: whoever takes upon himself the yoke of the Torah, they remove from him the yoke of government and the yoke of worldly concerns; and whoever throws off the yoke of the Torah, they place upon him the yoke of government and the yoke of worldly concerns.
190–230 CE (scholarly estimate) Read in Pirkei Avot

References

"... By using the illustration of a yoke, Jesus is asking us to share and be partners with him in his work, in his ministry and service. He is also telling us that he will train us. The word “yoke” was a technical term used in the context of teaching and obedience to scripture in Judaism. (The following early Jewish and Christian texts contain the word “yoke” in the context of education and scripture: Sirach 51:23,26; Didache 6:1-2; Mishnah Avot 3:5; Mishnah Berakhot 2.2; Mishnah Berurah 2.13) These texts highlight the commitment implicit in the “yoke” metaphor) Every rabbi had their own “yoke”, that is, their own interpretation of Old Testament Scriptures. Some rabbis would pass on their own brand of teaching by living in community with their students ..."
Margaret Mowczko, Come to Me All You who are Weary (Macquarie University, 2010), 1–3.

References are not endorsements of their contents. Read each reference in full to understand its author's intentions in using these texts.

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Matthew 11:28 and Pirkei Avot 3:5

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