How in the world is Jesus’ yoke easy and his burden light?

• Sermon on the Mount. The righteous standard and life he described in his Sermon on the Mount is summed up as a righteousness that exceeds that of the scribes and Pharisees (5:20), one that does whatever you wish others would do to you (7:12). According to Jesus, life with him is a narrow gate and difficult way (7:13-14).
• Cost of discipleship. Jesus urged would-be disciples to follow him no matter what and without delay (8:18-22), explaining that he would send them out as sheep among wolves (10:16). Jesus expected that public and personal spheres would turn against his disciples—you will be hated by all for my name’s sake (10:22). Division in families and even death like the prophets would be theirs (10:26-39).
• Rejection of many. Big Picture: We are sitting inside a section—Matthew 11-13—where King Jesus becomes a dividing figure.
  • Matthew 11—
    • John the Baptist: Are you the one to come, or do we look for another?
    • The crowds: Look at him! A glutton and a drunkard, a friend of tax collector and sinners.
    • Some towns: They did not repent.
  • Matthew 13—
    • Parable of divided soil
    • Parable of wheat mixed with weeds
    • Parables of the kingdom
    • Nazareth: Is not this the carpenter’s son?
  • Matthew 12—
    • Pharisees reject him.
    • Pharisees are in danger of blaspheming the Spirit.
• Our experience. We live in a world trying to optimize everything, yet many of us are beaten down and exhausted. Despite all our time-saving technologies, so much of life feels so much harder.

But for those who hear his voice, repent, come to him, and take his yoke upon them, Jesus promised soul-rest, an easy yoke, and a light burden (11:28-30). How is this possible? 

• How does his yoke bring true rest to the beleaguered disciple?
  • That is the question Matthew sought to answer next in his record.
    • Three movements; three answers.
    • Appropriate concept: Sabbath.
      • Used ten times in Matthew, and eight of them are here.
      • The Pharisees of Jesus’ day had turned the day of rest into an exhausting treadmill (dreadmill), a harsh yoke and heavy burden.
      • After announcing the rest found in his yoke, Jesus went straight after a primary theological battleground where true rest was contested, warped, and redefined.

1 At that time Jesus went through the grainfields on the Sabbath. His disciples were hungry, and they began to pluck heads of grain and to eat. 2 But when the Pharisees saw it, they said to him, “Look, your disciples are doing what is not lawful to do on the Sabbath.” 3 He said to them, “Have you not read what David did when he was hungry, and those who were with him: 4 how he entered the house of God and ate the bread of the Presence, which it was not lawful for him to eat nor for those who were with him, but only for the priests? 5 Or have you not read in the Law how on the Sabbath the priests in the temple profane the Sabbath and are guiltless? 6 I tell you, something greater than the temple is here. 7 And if you had known what this means, ‘I desire mercy, and not sacrifice,’ you would not have condemned the guiltless. 8 For the Son of Man is lord of the Sabbath.” (Matthew 12:1–8)

The episode.

• The disciples were hungry and plucked heads of grain to eat (1). This was fully legal, as reaping with hands in a neighbor’s field was allowed (Deut. 23:25). They were not stealing.
• The Pharisees’ accusation: They argue that the disciples were doing what is not lawful to do on the Sabbath (2). To them, the act of plucking constituted the forbidden work of reaping on the Sabbath—one of their many interpretations of God’s law.
  • Note: The Pharisees thought they were defending God’s law, but they were actually defending their human interpretation of God’s law. They focus on the letter of the law while completely missing the hunger of the disciples, which is why their yoke was hard and their burden heavy.

Jesus responded in four moves.

• 1. Consider David (3-4).
  • Jesus asked, “Have you not read what David did when he was hungry…?” (3).
    • David—and apparently his men—ate the consecrated bread of the Presence when he fled from Saul’s murderous intentions (1 Samuel 21).
    • Note: Have you not read? Brilliant—Jesus will continue in this vein.
  • Interpretation Option 1: David could break the ceremonial law under duress, and so can we.
    • D.A. Carson: Not a satisfying response, because David’s law-breaking was of a totally different character than theirs.
  • Interpretive Option 2: David could do that because he was the anointed king in his fugitive years—and I am greater than David. (France)
• 2. Consider the priests (5-6).
  • Jesus pointed out that priests working in the temple on the Sabbath profane it according to strict physical labor but are held guiltless because the sacredness of the temple overrides the Sabbath restriction (5). And now, something greater than the temple is here (6).
  • Interpretation: If the temple is so great that it overrides Sabbath rest regulations, wouldn’t the presence of something greater than the temple also override the Sabbath rest regulations?
• 3. Consider the prophets (7).
  • Hosea the prophet relayed God’s heart: I desire mercy, and not sacrifice (Hosea 6:6). This was the tone of many prophets—they reflected Yahweh’s heart for sincere worship to show up in extending mercy. He was not pleased by dead ceremony.
  • If these Pharisees had understood Yahweh’s fundamental attribute of mercy, they would have extended it to Jesus men—they would not have condemned the guiltless (7).
• 4. Consider the Lord (8).
  • Jesus: The Lord makes the rules regarding the Sabbath. I, the Son of Man, am that lord. I decide what the Sabbath is for and what it should look like—not you (8).

Because of who he is—the true King, Priest, Prophet, and Lord. (Matthew 12:1-8)

• Jesus is the true King.
  • God told David he would have a descendant who sat on a forever throne of a forever kingdom. Jesus Christ is that king. And in that moment, he was in his rejected-and-in-exile era.
  • Yoked. When you are yoked to this King, he sees when you are harassed and helpless. He helps you in exile. He will sustain your life.
• Jesus is the true priest (and temple).
  • Hebrews presents Jesus as our great high priest who lives to make intercession for us (Heb. 7:25). And, for as much as God’s presence was found in the temple of that era, Hebrews presents Jesus as the pinnacle of God’s presence among us.
  • Yoked. When you are yoked to this priest, he works to intercede for you and bring you into the Lord’s presence, giving you rest.
• Jesus is the true prophet.
  • He looks for mercy because he himself is merciful.
  • Yoked. When you are yoked to this prophet, he does not speak heaps of religious burdens upon you. Instead, he seeks to show you mercy and make you merciful.
• Jesus is the Lord.
  • Because he is, he defines the Sabbath.
  • Yoked. When you are yoked to the Lord, you are with the One who instituted the Sabbath in the first place. He is a God of rest, and only he can provide rest to your soul.

9 He went on from there and entered their synagogue. 10 And a man was there with a withered hand. And they asked him, “Is it lawful to heal on the Sabbath?”—so that they might accuse him. 11 He said to them, “Which one of you who has a sheep, if it falls into a pit on the Sabbath, will not take hold of it and lift it out? 12 Of how much more value is a man than a sheep! So it is lawful to do good on the Sabbath.” 13 Then he said to the man, “Stretch out your hand.” And the man stretched it out, and it was restored, healthy like the other. 14 But the Pharisees went out and conspired against him, how to destroy him. (Matthew 12:9–14)

The episode.

• Jesus went on and entered their synagogue (9). Matthew’s their is deliberate—this is no longer the synagogue. It’s theirs.
• A man was there with a withered hand—dry, lifeless, likely useless for work and for making a living (10). He is not in danger of death. He could be healed tomorrow. Which is precisely the point of the trap.
• Their question—is it lawful to heal on the Sabbath?—was asked so that they might accuse him (10). The man is not a patient, but bait. They have taken a suffering human being and made him a test case for their theological system.
  • The Cruelty of Legalism. To the Pharisees, this suffering man is not a human being to be loved. He is a theological debate, a chess piece to trap Jesus.

Jesus’ response.

• His words: Every one of you who has a sheep would rescue it from a pit, even if it was the Sabbath (11). And a man has much more value than a sheep! So it is totally permissible and lawful to do good on the Sabbath (12). We don’t need to wait for sundown.
• His actions: After telling the man to stretch out his hand, it was restored, healthy like the other, an obvious work of God’s power in Jesus (13).

Because of what he loves—restoring people. (Matthew 12:9-14)

• In a moment, we are going to see that Jesus does not break bruised reeds or quench smoldering wicks (20). He is, as he said, gentle and lowly (11:29). And he loves to restore hurting, broken, pained people—it’s who he is.
• Yoked. When you are yoked to him, you are yoked to the ultimate source of restoration.
  • And he will pay the ultimate price for you to have that restoration. Notice how this act of mercy caused the Pharisees to go out and conspire against him, how to destroy him (14).

15 Jesus, aware of this, withdrew from there. And many followed him, and he healed them all 16 and ordered them not to make him known. 17 This was to fulfill what was spoken by the prophet Isaiah:

The episode.

• Jesus, aware of the plot, withdrew (15). Not out of fear—out of the Servant’s deliberate timing.
• Matthew tells us Jesus healed them all (15). With every right and power to crush his accusers, our King’s response to a murder plot is to withdraw and keep healing.
• He ordered them not to make him known (16). This is not weakness or timidity; it is the authoritative fulfillment of the Servant’s role—a King who refuses to advance his kingdom by spectacle and self-promotion.
• Then Matthew stops the story hands us the longest Old Testament quotation in his Gospel (from Isaiah 42:1–4) to tell us what kind of King this is (17).

18 “Behold, my servant whom I have chosen, my beloved with whom my soul is well pleased. I will put my Spirit upon him, and he will proclaim justice to the Gentiles. 19 He will not quarrel or cry aloud, nor will anyone hear his voice in the streets; 20 a bruised reed he will not break, and a smoldering wick he will not quench, until he brings justice to victory; 21 and in his name the Gentiles will hope.” (Matthew 12:15–21)

The quotation.

• His identity. Jesus is the Servant Isaiah predicted would come to bring true justice, making it available to the whole world (Gentiles, 18).
• His style. Jesus would not engage in self-promotional screaming matches (quarrel) or belligerent self-defense (cry aloud, 19). He had no need for that.
  • Example: far different from our outrage economy.
• His mission. He proclaims justice to the whole world (the Gentiles, 18, 21). And one day, he will bring justice to the place of final victory (20).
• His methodology. He would not break a reed ready to snap or extinguish a wick only smoldering (20).

Because of how he restores—gently. (Matthew 12:15-21)

• He is so unlike the Pharisees.

Conclusion