(28) Come unto me.--As in the consciousness of this plenitude of power, the Son of Man turns with infinite compassion to those whose weakness and weariness He has shared, and offers them the rest which none other can give them.

Labour and are heavy laden.--The words arc wide enough to cover every form of human sin and sorrow, but the thought that was most prominent in them at the time was that of the burdens grievous to be borne, the yoke of traditions and ordinances which the Pharisees and scribes had imposed on the consciences of men. (Comp. Matthew 23:4, Acts 15:10.) The first of the two words gives prominence to the active, the latter to the passive, aspect of human suffering, by whatever cause produced.

I will give you rest.--The I is emphasized in the Greek. He gives what no one else can give--rest from the burden of sin, from the weariness of fruitless toil.

Verses 28-30. - In Matthew only. Ver. 28: An invitation to all who need him, and an unconditioned promise of welcome. Ver. 29: A summons to submit to his teaching, and a promise that those who do so shall find rest in it. Ver. 30: For his "service is perfect freedom." Notice the sharp contrast between the width of this invitation and the apparent limitation of the preceding statement (ver. 27). The truths of prevenient grace and man's free-will may not be separated. Verse 28. - Come (δεῦτε); Matthew 4:19, note. There is less thought of the process of coming than in the very similar invitation in John 7:37. Unto me, all ye that labour and are heavy laden. The toilers and burdened (οἱ κοπιῶντες καὶ πεφορτισμένοι). Our Lord purposely did not define in what the toil and burden consisted; for he would include all, from whatever quarter their toil and burden came. But since the spiritual is the central part of man (Matthew 5:3, note), the more that the toil or burden is felt there so much the stronger would our Lord's reference to it be. He would therefore be inviting most especially those that toil in legal ways of righteousness (Romans 10:2, 3), and are burdened under Pharisaic enactments (Luke 11:46). And I. Emphatic (κἀγώ). However others may treat you. Will give you rest (a)napau/sw u(ma = ). Not to be identified with the phrase in ver. 29 (see there). As contrasted with παύω (see Bishop Lightfoot, on Philemon 1:7 and on Ignat., 'Ephesians,' § 2), ἀναπαύω refers to temporary rather than permanent cessation from work, and it thus especially connotes refreshment of body and soul obtained through such rest. In confortuity with this we find ἀνάπαυσις regularly used in the LXX. as a translation of sabbathon ("sabbath-keeping," e.g. Exodus 16:23, for which σαββατισμός comes in Hebrews 4:9 as an equivalent). The thought, therefore, here is not that those who come to Christ will have no more work, but that Christ will give them at once such rest and refreshment of soul that they may be fit for work, should God have any in store for them.

11:25-30 It becomes children to be grateful. When we come to God as a Father, we must remember that he is Lord of heaven and earth, which obliges us to come to him with reverence as to the sovereign Lord of all; yet with confidence, as one able to defend us from evil, and to supply us with all good. Our blessed Lord added a remarkable declaration, that the Father had delivered into his hands all power, authority, and judgment. We are indebted to Christ for all the revelation we have of God the Father's will and love, ever since Adam sinned. Our Saviour has invited all that labour and are heavy-laden, to come unto him. In some senses all men are so. Worldly men burden themselves with fruitless cares for wealth and honours; the gay and the sensual labour in pursuit of pleasures; the slave of Satan and his own lusts, is the merest drudge on earth. Those who labour to establish their own righteousness also labour in vain. The convinced sinner is heavy-laden with guilt and terror; and the tempted and afflicted believer has labours and burdens. Christ invites all to come to him for rest to their souls. He alone gives this invitation; men come to him, when, feeling their guilt and misery, and believing his love and power to help, they seek him in fervent prayer. Thus it is the duty and interest of weary and heavy-laden sinners, to come to Jesus Christ. This is the gospel call; Whoever will, let him come. All who thus come will receive rest as Christ's gift, and obtain peace and comfort in their hearts. But in coming to him they must take his yoke, and submit to his authority. They must learn of him all things, as to their comfort and obedience. He accepts the willing servant, however imperfect the services. Here we may find rest for our souls, and here only. Nor need we fear his yoke. His commandments are holy, just, and good. It requires self-denial, and exposes to difficulties, but this is abundantly repaid, even in this world, by inward peace and joy. It is a yoke that is lined with love. So powerful are the assistances he gives us, so suitable the encouragements, and so strong the consolations to be found in the way of duty, that we may truly say, it is a yoke of pleasantness. The way of duty is the way of rest. The truths Christ teaches are such as we may venture our souls upon. Such is the Redeemer's mercy; and why should the labouring and burdened sinner seek for rest from any other quarter? Let us come to him daily, for deliverance from wrath and guilt, from sin and Satan, from all our cares, fears, and sorrows. But forced obedience, far from being easy and light, is a heavy burden. In vain do we draw near to Jesus with our lips, while the heart is far from him. Then come to Jesus to find rest for your souls.Come unto me,.... Christ having signified, that the knowledge of God, and the mysteries of grace, are only to be come at through him; and that he has all things relating to the peace, comfort, happiness, and salvation of men in his hands, kindly invites and encourages souls to come unto him for the same: by which is meant, not a local coming, or a coming to hear him preach; for so his hearers, to whom he more immediately directed his speech, were come already; and many of them did, as multitudes may, and do, in this sense, come to Christ, who never knew him, nor receive any spiritual benefit by him: nor is it a bare coming under the ordinances of Christ, submission to baptism, or an attendance at the Lord's supper, the latter of which was not yet instituted; and both may be performed by men, who are not yet come to Christ: but it is to be understood of believing in Christ, the going of the soul to him, in the exercise of grace on him, of desire after him, love to him, faith and hope in him: believing in Christ, and coming to him, are terms synonymous, John 6:35. Those who come to Christ aright, come as sinners, to a full, suitable, able, and willing Saviour; venture their souls upon him, and trust in him for righteousness, life, and salvation, which they are encouraged to do, by this kind invitation; which shows his willingness to save, and his readiness to give relief to distressed minds. The persons invited, are not "all" the individuals of mankind, but with a restriction,

all ye that labour, and are heavy laden; meaning, not these who are labouring in the service of sin and Satan, are laden with iniquity, and insensible of it: these are not weary of sin, nor burdened with it; not do they want or desire any rest for their souls; but such who groan, being burdened with the guilt of sin upon their consciences, and are pressed down with the unsupportable yoke of the law, and the load of human traditions; and have been labouring till they are weary, in order to obtain peace of conscience, and rest for their souls, by the observance of these things, but in vain. These are encouraged to come to him, lay down their burdens at his feet, look to, and lay hold by faith on his person, blood, righteousness, and sacrifice; when they should enjoy that true spiritual consolation, which could never be attained to by the works of the law.

And I will give you rest; spiritual rest here, peace of conscience, ease of mind, tranquillity of soul, through an application of pardoning grace, a view of free justification by the righteousness of Christ, and full atonement of sin by his sacrifice; and eternal rest hereafter, in Abraham's bosom, in the arms of Jesus, in perfect and uninterrupted communion with Father, Son, and Spirit. The Jews say (y), that , "the law is rest"; and so explain Genesis 49:15 of it: but a truly sensible sinner enjoys no rest, but in Christ; it is like Noah's dove, which could find no rest for the soles of its feet, until it returned to the ark; and they themselves expect perfect rest in the days of the Messiah, and call his world rest (z).

(y) Tzeror Hammor, fol. 39. 3.((z) Tzeror Hammor, fol. 150. 2.