Matthew 11:30

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Matthew 11:30 in Multiple Translations

Berean Standard Bible BSB

For My yoke is easy and My burden is light.”

King James Version KJV

For my yoke is easy, and my burden is light.

American Standard Version ASV

For my yoke is easy, and my burden is light.

Bible in Basic English BBE

For my yoke is good, and the weight I take up is not hard.

Free Bible Version FBV

For my yoke is gentle, and my burden is light.”

Geneva Bible 1599 GNV

For my yoke is easie, and my burden light.

Young's Literal Translation YLT

for my yoke [is] easy, and my burden is light.'

World English Bible WEB

For my yoke is easy, and my burden is light.”

Noah Webster Bible WBS

For my yoke is easy, and my burden is light.

Douay-Rheims 1899 DRV

For my yoke is sweet and my burden light.

Plain English Version PEV

I will never ask you to do things that are too hard for you.”

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Berean Amplified Bible — Matthew 11:30

BAB

Word Study

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Matthew 11:30 Interlinear (Deep Study)

BIB

GRK ο γαρ ζυγος μου χρηστος και το φορτιον μου ελαφρον εστιν

ο ho G3588 the/this/who Art-NSM

γαρ gar G1063 for Conj

ζυγος zugos G2218 yoke/scales Noun-NSM

μου egō G1473 I/we Pron-1GS

χρηστος chrēstos G5543 good/kind Adj-NSM

και kai G2532 and Conj

το ho G3588 the/this/who Art-NSN

φορτιον phortion G5413 burden Noun-NSN

μου egō G1473 I/we Pron-1GS

ελαφρον elaphros G1645 light Adj-NSN

εστιν eimi G1510 to be Verb-PAI-3S

Greek Word Study

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Greek Word Reference — Matthew 11:30

ο ho G3588 "the/this/who" Art-NSM

The Greek word for 'the' or 'this', used to point out a specific person or thing, like in Acts 17:28. It can also mean 'he', 'she', or 'it'.

Definition: ὁ, ἡ, τό, the prepositive article (ἄρθρον προτακτικόν), originally a demonstr. pron. (so usually in Hom.), in general corresponding to the Eng. definite article. __I. As demonstr. pron. __1. As frequently in Hom., absol., he (she, it), his (etc.): Act.17:28 (quoted from the poet Aratus). __2. Distributive, ὁ μὲν . . . ὁ δέ, the one . . . the other: 1Co.7:7, Gal.4:22; pl., Act.14:4, 17:32, Php.1:16, al.; οἱ μὲν . . . ἄλλοι δέ, Mat.16:14, Jhn.7:12; οἱ μεν̀ . . . ὁδέ, Heb.7:21, 23. __3. In narration (without ὁ μὲν preceding), ὁ δέ, but he: Mat.2:14, Mrk.1:45, Luk.8:21, Jhn.9:38, al. mult. __II. As prepositive article, the, prefixed, __1. to nouns unmodified: ὁ θεός, τὸ φῶς, etc.; to abstract nouns, ἡ σοφία, etc., to pl. nouns which indicate a class, οἱ ἀλώπεκες, foxes, Mat.8:20, al.; to an individual as representing a class, ὁ ἐργάτης, Luk.10:7; with nom. = voc. in addresses, Mat.11:26, Jhn.19:3, Jas.5:1, al.; to things which pertain to one, ἡ χεῖρ, his hand, Mrk.3:1; to names of persons well known or already mentioned; usually to names of countries (originally adjectives), ἡ Ἰουδαία, etc. __2. To modified nouns: with of person(s) pron. genitive, μοῦ, σοῦ, etc.; with poss. pron., ἐμός, σός, etc.; with adj. between the art. and the noun, ὁ ἀγαθὸς ἄνθρωπος, Mat.12:35; the noun foll, by adj., both with art., ὁ ποιμὴν ὁ καλός, Jhn.10:11 (on ὁ ὄχλος πολύς, Jhn.12:9, see M, Pr., 84); before adjectival phrases, ἡ κατ᾽ ἐκλογὴν πρόθεσις, Rom.9:11. __3. To Other parts of speech used as substantives; __(a) neuter adjectives: τ. ἀγαθόν, etc.; __(b) cardinal numerals: ὁ εἶς, οἷ δύο, etc.; __(with) participles: ὁ βαπτίζων (= ὁ Βαπτιστής, Mat.14:2), Mrk.6:14; πᾶς ὁ, with ptcp., every one who, etc.; __(d) adverbs: τὸ πέραν, τὰ νῦν, ὁ ἔσω ἄνθρωπος; __(e) infinitives: nom., τὸ θέλειν, Rom.7:18, al.; genitive, τοῦ, after adjectives, ἄξιον τοῦ πορεύεσθαι, 1Co.16:4; verbs, ἐλαχεν τοῦ θυμιᾶσαι, Luk.1:9; and frequently in a final sense, ἐξῆλθεν ὁ σπείρειν, Mat.13:3 (on the artic. inf., see Bl., §71). __4. In the neut. to sentences, phrases or single words treated as a quotation: τὸ Ἐι δύνῃ, Mrk.9:23; τὸ ἔτι ἅπαξ, Heb.12:27; τὸ ἀνέβη, Eph.4:9, al. __5. To prepositional phrases: οἱ ἀπὸ Ἰταλίας, Heb.13:24; οἱ ἐκ νόμου, Rom.4:14; neut. accusative absol., in adverbial phrases, τὸ καθ᾽ ἡμέραν, daily, Luk.11:3; τὸ κατὰ σάρκα, as regards the flesh, Rom.9:5. __6. To nouns in the genitive, denoting kinship, association, etc.: ὁ τοῦ, the son of (unless context indicates a different relationship), Mat.10:2, al.; τὰ τοῦ θεοῦ, the things that pertain to God, Mat.16:23; τὰ τῆς εἰρήνης, Rom.14:19 (cf. M, Pr., 81ff.; Bl, §§46, 47). (AS)

Usage: Occurs in 7033 NT verses. KJV: the, this, that, one, he, she, it, etc See also: 1 Corinthians 1:1; 1 Corinthians 7:16; 1 Corinthians 11:24.

γαρ gar G1063 "for" Conj

For is a word used to explain or give a reason, often introducing a justification or clarification, as seen in Matthew 4:18 and Romans 7:1. It's a conjunction that connects ideas and provides additional information.

Definition: γάρ, co-ordinating particle, contr. of γε ἄρα, verily then, hence, in truth, indeed, yea, then, why, and when giving a reason or explanation, for, the usage in NT being in general accord with that of cl.; __1. explicative and epexegetic: Mat.4:18 19:12, Mrk.1:16 5:42 16:4, Luk.11:3o, Rom.7:1, 1Co.16:5, al. __2. Conclusive, in questions, answers and exclamations: Mat.9:5 27:23, Luk.9:25 22:27, Jhn.9:30, Act.8:31 16:37 19:35, Rom.15:26, 1Co.9:10, Php.1:18 (Ellic., in l.), 1Th.2:20, al. __3. Causal: Mat.1:21 2:2, 5, 6, 3:23, Mrk.1:22, 9:6, Luk.1:15, 18, Jhn.2:25, Act.2:25, Rom.1:9, 11, 1Co.11:5, Rev.1:3, al.; giving the reason for a command or prohibition, Mat.2:20 3:9, Rom.13:11, Col.3:3, 1Th.4:3, al.; where the cause is contained in an interrog. statement, Luk.22:27, Rom.3:3 4:3, 1Co.10:29; καὶ γάρ, for also, Mrk.10:45, Luk.6:32, 1Co.5:7, al. id. as in cl. = etenim, where the καί loses its connective force (Bl., §78, 6; Kühner 3, ii, 854f.), Mrk.14:70, Luk.1:66 22:37, 2Co.13:4. The proper place of γάρ is after the first word in a clause, but in poets it often comes third or fourth, and so in late prose: 2Co.1:19. Yet "not the number but the nature of the word after which it stands is the point to be noticed" (see Thayer, see word). (AS)

Usage: Occurs in 1011 NT verses. KJV: and, as, because (that), but, even, for, indeed, no doubt, seeing, then, therefore, verily, what, why, yet See also: 1 Corinthians 1:11; 1 John 2:19; 1 Peter 2:19.

ζυγος zugos G2218 "yoke/scales" Noun-NSM

A yoke is a wooden beam that connects two animals, like oxen, for pulling a load. In the Bible, it also means being under someone's authority or control, like a law or obligation, as seen in Matthew 11:29-30 and Galatians 5:1. It can also refer to a balance, like the scales in Revelation 6:5.

Definition: ζυγός (in cl. more frequently τὸ ζυγόν), -οῦ, ὁ (ζεύγνυμι), [in LXX for עֹל, מֹאזֵן, etc. ;] __1. a yoke; metaphorically, of bondage or submission to authority: Mat.11:29-30, Act.15:10, Gal.5:1, 1Ti.6:1. __2. a balance: Rev.6:5 (of. Isa.40:12, al.).† (AS)

Usage: Occurs in 6 NT verses. KJV: pair of balances, yoke See also: 1 Timothy 6:1; Matthew 11:29; Revelation 6:5.

μου egō G1473 "I/we" Pron-1GS

This is a pronoun meaning I or me, used by the speaker to refer to themselves. It is often used in the Bible to emphasize the speaker's identity.

Definition: ἐγώ, genitive, etc., ἐμοῦ, ἐμοί, ἐμέ (enclitic μου, μοι, με), pl. ἡμεῖς, -ῶν, -ῖν, -ᾶς, of person(s) pron. I. __(a) The nom. is usually emphatic, when expressed as subjc, as in Mat.3:11, Mrk.1:8, Luk.3:16, al. But often there is no apparent emphasis, as Mat.10:16, Jhn.10:17; ἰδοὺ ἐ. (= Heb. הִנֵּנִי, cf. 1Ki.3:8), Act.9:10; ἐ. (like Heb. אֲנִי), I am, Jhn.1:23 (LXX), Act.7:32 (LXX). __(b) The enclitic forms (see supr.) are used with nouns, adjectives, verbs, adverbs, where there is no emphasis: ἐν τ. πατρί μου, Jhn.14:20; μου τ. λόγους, Mat.7:24; ὀπίσω μου, Mat.3:11; ἰσχυρότερός μου, ib.; λέγει μοι, Rev.5:5; also with the prep. πρός, as Mrk.9:19, al. The full forms (ἐμοῦ, etc.) are used with the other prepositions, as δι᾽ ἐμοῦ, ἐν ἐμοί, εἰς ἐμέ, etc., also for emphasis, as Luk.10:16, Jhn.7:23, Mrk.14:7, al. __(with) The genitive μου and ἡμῶν are often used for the poss. pronouns ἐμός, ἡμέτερος: τ. λαόν μου, Mat.2:6; μου τῂ ἀπιστιᾳ, Mrk.9:24. __(d) τί ἐμοὶ καὶ σοί ( = Heb. מַה־לִי וָלָךְ, Jdg.11:12, al.), i.e. what have we in common: Mat.8:29, Mrk.1:24, 5:7, Luk.8:28, Jhn.2:4; τί γάρ μοι, 1Co.5:2. __(e) The interchange of ἐγώ and ἡμεῖς, common in π., appears in Pauline Epp. (see M, Pr., 86f., M, Th., 131f.). __(f) κἀγώ (= καὶ ἐγώ), and I, even I, I also: Mat.2:8, Luk.2:48, Jhn.6:56, Rom.3:7, 1Co.7:40, al.; κἀγώ . . . καί, both . . . and, Jhn.7:28. (AS)

Usage: Occurs in 1872 NT verses. KJV: I, me See also: 1 Corinthians 1:2; 1 Corinthians 16:24; 1 Peter 1:3.

χρηστος chrēstos G5543 "good/kind" Adj-NSM

This word means good or kind, describing something or someone that is useful and pleasant, like good food in Luke 5:39 or a kind person in Ephesians 4:32. It is about being morally good and gracious.

Definition: χρηστός, -ή, -όν (χράομαι), [in LXX chiefly for טוֹב (frequently of God: Psa.25:8, al.), also for יָקָר (Eze.27:22 28:13), יָשָׁר (Pro.2:21 א A) ;] serviceable, good; __(a) of things, good, pleasant: of food (as often in cl.), οἶνος, Luk.5:39; ζυγός, Mat.11:30 (EV, easy); in ethical sense, ἤθη, 1Co.15:33; __(b) of persons, good, kind, gracious: Eph.4:32; of God, Luk.6:35, 1Pe.2:3; τ. χρηστὸν (= ἡ χρηστότης) τοῦ θεοῦ, Rom.2:4. † (AS)

Usage: Occurs in 7 NT verses. KJV: better, easy, good(-ness), gracious, kind See also: 1 Corinthians 15:33; Luke 5:39; 1 Peter 2:3.

και kai G2532 "and" Conj

And or also, a connecting word used to join ideas or words, like in Matthew 2:18 and Hebrews 1:1.

Definition: καί, conj., and __I. Copulative. __1. Connecting single words; __(a) in general: Mat.2:18, 16:1, Mrk.2:15, Luk.8:15, Heb.1:1, al. mult.; repeated before each of the terms in a series, Mat.23:23, Luk.14:21, Rom.7:12, 9:4, al. __(b) connecting numerals (WM, §37, 4): Jhn.2:20, Act.13:20; __(with) joining terms which are not mutually exclusive, as the part with the whole: Mat.8:33, 26:59, Mrk.16:17, Act.5:29, al. __2. Connecting clauses and sentences: Mat.3:12, Act.5:21, al. mult.; esp. __(a) where, after the simplicity of the popular language, sentences are paratactically joined (WM, §60, 3; M, Pr., 12; Deiss., LAE, 128ff.): Mat.1:21, 7:25, Mrk.9:5, Jhn.10:3, al.; __(b) joining affirmative to negative sentences: Luk.3:14, Jhn.4:11, IIIJhn.10; __(with) consecutive, and so: Mat.5:1, 23:32, Heb.3:19, al.; after imperatives, Mat.4:19, Luk.7:7, al.; __(d) = καίτοι, and yet: Mat.3:14, 6:26, Mrk.12:12, Luk.18:7 (Field, Notes, 72), 1Co.5:2, al.; __(e) beginning an apodosis (= Heb. וְ; so sometimes δέ in cl.), then: Luk.2:21, 7:12, Act.1:10; beginning a question (WM, §53, 3a): Mrk.10:26, Luk.10:29, Jhn.9:36. __3. Epexegetic, and, and indeed, namely (WM, §53, 3c): Luk.3:18, Jhn.1:16, Act.23:6, Rom.1:5, 1Co.3:5, al. __4. In transition: Mat.4:23, Mrk.5:1, 21, Jhn.1:19, al.; so, Hebraistically, καὶ ἐγένετο (וַי:הִי; also ἐγένετο δέ), Mrk.1:9 (cf. Luk.5:1; V. Burton, §§357-60; M, Pr., 14, 16). __5. καὶ . . . καί, both . . . and (for τε . . . καί, see: τε); __(a) connecting single words: Mat.10:28, Mrk.4:41, Rom.11:33, al.; __(b) clauses and sentences: Mrk.9:13, Jhn.7:28, 1Co.1:22, al. __II. Adjunctive, also, even, still: Mat.5:39, 40; Mrk.2:28, al. mult.; esp. with pron., adv., etc., Mat.20:4, Jhn.7:47, al; ὡς κ., Act.11:17; καθὼς κ., Rom.15:7; οὑτω κ., Rom.6:11; διὸ κ., Luk.1:35; ὁ κ. (Deiss., BS, 313ff.), Act.13:9; pleonastically, μετὰ κ.. (Bl., §77, 7; Deiss., BS, 265f,), Php.4:3; τί κ., 1 Co 15:29; ἀλλὰ κ., Luk.14:22, Jhn.5:18, al.; καίγε (M, Pr., 230; Burton, §437), Act.17:27; καίπερ, Heb.5:8; κ. ἐάν, see: ἐάν. ἐάν, contr. fr. εἰ ἄν, conditional particle, representing something as "under certain circumstances actual or liable to happen," but not so definitely expected as in the case of εἰ with ind. (Bl., §65, 4; cf. Jhn.13:17, 1Co.7:36), if haply, if; __1. with subjc. (cl.); __(a) pres.: Mat.6:22, Luk.10:6, Jhn.7:17, Rom.2:25, 26 al.; { __(b) aor. (= Lat. fut. pf.): Mat.4:9 16:26 (cf. ptcp. in Luk.9:25; M, Pr., 230), Mrk.3:24, Luk.14:34, Jhn.5:43, Rom.7:2, al.; = cl. εἰ, with opt., Jhn.9:22 11:57, Act.9:2; as Heb. אִם = ὅταν, Jhn.12:32 14:3, I Jhn.2:28 3:2, Heb.3:7" (LXX) . __2. C. indic, (as in late writers, fr. Arist. on; see WH, App., 171; VD, MGr. 2, App., §77; Deiss., BS, 201f., LAE, 155, 254; M, Pr., 168, 187; Bl., §65, 4); __(a) fut.: Mat.18:19 T, Luk.19:40, Act.7:7; __(b) pres.: 1Th.3:8 (see Milligan, in l.). __3. With other particles: ἐ. καί (Bl., §65, 6), Gal.6:1; ἐ. μή (M, Pr., 185, 187; Bl., l.with), with subjc. pres., Mat.10:13, 1Co.8:8, Jas.2:17, 1Jn.3:21; aor., Mat.6:15, Mrk.3:27, Jhn.3:3, Rom.10:15, Gal.1:8 2:16 (see Lft., Ellic., in ll.); ἐ. τε . . . ἐ. τε, [in LXX for אִם . . . אִם, Est.19:13, al.,] Rom.14:8. __4. = cl. ἄν (which see) after relat. pronouns and adverbs (Tdf., Pr., 96; WH, App., 173; M, Pr., 42f.; Bl., §26, 4; Mayser, 152f.; Deiss., BS, 202ff.): ὃς ἐ., Mat.5:19, Mrk.6:22, 23 Luk.17:32, 1Co.6:18, al.; ὅπου ἐ., Mat.8:19; ὁσάκις ἐ., Rev.11:6; οὗ ἐ., 1Co.16:6; καθὸ ἐ., 2Co.8:12; ὅστις ἐ., Gal.5:10. (AS)

Usage: Occurs in 5212 NT verses. KJV: and, also, both, but, even, for, if, or, so, that, then, therefore, when, yet See also: 1 Corinthians 1:1; 1 Corinthians 10:4; 1 Corinthians 16:1.

το ho G3588 "the/this/who" Art-NSN

The Greek word for 'the' or 'this', used to point out a specific person or thing, like in Acts 17:28. It can also mean 'he', 'she', or 'it'.

Usage: Occurs in 7033 NT verses. KJV: the, this, that, one, he, she, it, etc See also: 1 Corinthians 1:1; 1 Corinthians 7:16; 1 Corinthians 11:24.

φορτιον phortion G5413 "burden" Noun-NSN

A burden or load, like the cargo of a ship in Acts 27:10, or a task given to someone, as in Matthew 11:30 and Galatians 6:5. This word refers to something carried or borne. It is used to describe a weight or responsibility.

Definition: φορτίον, -ου, τό (dimin. of φόρτος), [in LXX chiefly for מַשָּׂא ;] a burden, load: of the cargo of a ship (Hdt., al.), Act.27:10; metaphorically, Mat.11:30 23:4, Luk.11:46, Gal.6:5.† SYN.: βάρος (which see), ὄγκος (AS)

Usage: Occurs in 5 NT verses. KJV: burden See also: Acts 27:10; Luke 11:46; Matthew 23:4.

μου egō G1473 "I/we" Pron-1GS

This is a pronoun meaning I or me, used by the speaker to refer to themselves. It is often used in the Bible to emphasize the speaker's identity.

Usage: Occurs in 1872 NT verses. KJV: I, me See also: 1 Corinthians 1:2; 1 Corinthians 16:24; 1 Peter 1:3.

ελαφρον elaphros G1645 "light" Adj-NSN

Something that is easy to carry or bear, as seen in Matthew 11:30. This word means light or easy, and is used to describe a burden that is not heavy or difficult.

Definition: ἐλαφρός, -ά, -όν [in LXX chiefly for קַל, קָלָל ;] light in weight easy to bear: Mat.11:30; θλίψρις (EV, our light affliction), 2Co.4:17.† (AS)

Usage: Occurs in 2 NT verses. KJV: light See also: 2 Corinthians 4:17; Matthew 11:30.

εστιν eimi G1510 "to be" Verb-PAI-3S

To be or exist, a basic verb used to describe something or someone, like God saying 'I am' in John 8:58.

Definition: εἰμί, with various uses and significations, like the English verb to be. __I. As substantive verb. __1. Of persons and things, to be, exist: Act.17:28, Jhn.1:1, 8:58, 17:5, al; ὁ ὢν καὶ ὁ ἦν (for past ptcp.), Rev.1:4, 8, 4:8, 11:17, 16:5 (see Swete, Ap., 5; M, Pr., 228); τὰ (μὴ) ὄντα, Rom.4:17, 1Co.1:28. __2. Of times, events, etc., to be, happen, take place: Mat.24:3, Mrk.14:2, 15:42, Luk.21:23, Jhn.4:6, 23, 5:10, al. __3. to be present, be in a place, have come: Mat.2:13, 15, Mrk.1:45, 5:21, 15:40, Luk.1:80, 5:29, Jhn.7:30, al.; before εἰς, Mrk.2:1; before ἐκ, (ἐξ), Mat.1:20, 21:25, Mrk.11:30, Jhn.3:31, al. __4. Impers., ἔστι, ἦν, etc.; __(a) there is (Fr. il y a), was, etc.: Mat.16:28, Luk.16:19, Jhn.3:1, 5:2, Rom.3:10, al.; with dative (of the possessor; Bl., §37, 3), Mat.16:22, Luk.1:7, Jhn.18.10, Rom.9:2, al.; ἔστιν ὅς, ὅστις (chiefly in pl), Mat.16:28, 19:2, Mrk.9:1, al.; __(b) with inf., = ἔξεστιν (which see), it is possible: Heb.9:5, 1Co.11:20, RV (but see ICC, in l.). __II. As copula uniting subject and predicate. __1. Expressing simply identity or equivalence: Mat.5:13, 14:15, Luk.1:18, 19, Jhn.1:1, 4:19, Rev.3:9, al. mult. __2. Explicative, as in parable, figure, type, etc.: Mat.13:19, 1Co.9:2, 10:4, 11:25, Gal.4:24, Rev.17:15, al.; ταῦτ᾽ ἔστιν, Mat.27:46, Mrk.7:2, Rom.7:18 al.; ὅ ἐστιν, Mrk.3:17, Col.1:24, Heb.7:2, al.; akin to this is the sacramental usage: Mat.26:26-28, Mrk.14:22, 24, Luk.22:19, 1Co.11:24 (see ICC on Mk, I Co, ll. with; DB, iii, 148 f.). __3. C. genitive: qual., etc., Mrk.5:42, Luk.3:23, 1Co.14:33, Heb.12:11, al.; part., 1Ti.1:20, 2Ti.1:15; poss., Mat.5:3, 10, Mrk.12:7, Luk.4:7; of service or partisanship, Rom.8:9, 1Co.1:12, 2Co.10:7, 2Ti.2:19. __4. C. dative (BL, §37, 3): Act.1:8, 9:15, Rom.4:12, 1Co.1:18, 2:14, Rev.21:7, al. __5. C. ptcp., as a periphrasis for the simple verb (Bl., §62, 1, 2; M, Pr., 225 ff.); __(a) with ptcp. pf. (cl.): Mat.10:30, Luk.9:32, Jhn.3:24, Act.21:35, 1Co.15:19, al; __(b) with ptcp. pr. (esp. in impf., as in Heb. and Aram.; Dalman, Words, 35 f.), Mat.7:29, Mrk.1:22, Luk.4:31, 14:1, Act.1:10, al. mult., id. for imper. (M, Pr., 180f., 182f.), with ellipsis of εἰμί, Rom.12:9, 10, Heb.13:5, al.; __(with) with ptcp. aor. (cl), Luk.23:9. __6. Seq. εἰς (cf. Heb. הָיָה לְ), a vernac. usage (M, Pr., 71): Mat.19:5, Mrk.10:8, Heb.8:10, al. __7. C. adv.: Mat.19:20, Mrk.4:26, Luk.18:11, al. __8. Ellipses; __(a) of the copula (Bl., §30, 3): Mat.8:29, 24:32, Jhn.21:22, 23, Heb.6:4, al.; __(b) of the predicate: ἐγώ εἰμί, Mat.14:27, Mrk.6:50, al.; absol. (cf. Deu.32:39; אֲנִי הוּא), Mrk.13:6, Jhn.4:26, al. (cf. ἄπ-, ἔν-, πάρ-, συμ-πάρ-, σύν-ειμι). (AS)

Usage: Occurs in 2123 NT verses. KJV: am, have been, X it is I, was See also: 1 Corinthians 1:2; 1 Corinthians 13:2; 1 Peter 1:6.

Study Notes — Matthew 11:30

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Context — Rest for the Weary

28Come to Me, all you who are weary and burdened, and I will give you rest. 29Take My yoke upon you and learn from Me, for I am gentle and humble in heart, and you will find rest for your souls.

30For My yoke is easy and My burden is light.”

Cross References

	Reference	Text (BSB)
1	1 John 5:3	For this is the love of God, that we keep His commandments. And His commandments are not burdensome,
2	John 16:33	I have told you these things so that in Me you may have peace. In the world you will have tribulation. But take courage; I have overcome the world!”
3	Philippians 4:13	I can do all things through Christ who gives me strength.
4	2 Corinthians 12:9–10	But He said to me, “My grace is sufficient for you, for My power is perfected in weakness.” Therefore I will boast all the more gladly in my weaknesses, so that the power of Christ may rest on me. That is why, for the sake of Christ, I delight in weaknesses, in insults, in hardships, in persecutions, in difficulties. For when I am weak, then I am strong.
5	Galatians 5:1	It is for freedom that Christ has set us free. Stand firm, then, and do not be encumbered once more by a yoke of slavery.
6	Micah 6:8	He has shown you, O man, what is good. And what does the LORD require of you but to act justly, to love mercy, and to walk humbly with your God?
7	2 Corinthians 4:17	For our light and momentary affliction is producing for us an eternal glory that is far beyond comparison.
8	2 Corinthians 1:4–5	who comforts us in all our troubles, so that we can comfort those in any trouble with the comfort we ourselves have received from God. For just as the sufferings of Christ overflow to us, so also through Christ our comfort overflows.
9	Galatians 5:18	But if you are led by the Spirit, you are not under the law.
10	Acts 15:10	Now then, why do you test God by placing on the necks of the disciples a yoke that neither we nor our fathers have been able to bear?

Matthew 11:30 Summary

Jesus says that following Him will not be a burden, but rather a source of freedom and rest. This means that when we surrender to Jesus and follow Him, we can expect to find peace and joy, even in the midst of challenges and difficulties. As seen in Matthew 11:28-29, Jesus promises to give us 'rest' when we come to Him, and this rest is a direct result of taking on His 'easy yoke' and 'light burden'. By following Jesus and obeying His commands, we can experience the peace and freedom that He promises, as supported by Psalm 119:165, which says that those who love God's commands have great peace.

Frequently Asked Questions

What does Jesus mean by 'My yoke is easy' in Matthew 11:30?

Jesus is saying that following Him and obeying His commands will not be a burden, but rather a source of freedom and rest, as seen in Matthew 11:28-29 and supported by Psalm 119:45, which says that those who follow God's commands have great peace.

How can Jesus' burden be 'light' when the Bible says that following Him will involve suffering and persecution?

While it is true that followers of Jesus will face challenges and hardships, as seen in Matthew 10:22 and 2 Timothy 3:12, Jesus' burden is 'light' because He carries it with us, providing us with the strength and comfort we need to persevere, as promised in Matthew 11:28 and Philippians 4:13.

Is Jesus saying that being a Christian will be easy and trouble-free?

No, Jesus is not promising a life free from troubles or challenges, but rather that the 'yoke' of following Him will be 'easy' in the sense that it will be a source of joy, peace, and rest, even in the midst of difficulties, as seen in John 16:33 and Romans 8:28.

How does this verse relate to the idea of 'rest' mentioned in Matthew 11:28-29?

The 'rest' that Jesus promises in Matthew 11:28-29 is directly related to the 'easy yoke' and 'light burden' mentioned in Matthew 11:30, as it is the result of surrendering to Jesus and following Him, and is supported by Hebrews 4:9-11, which talks about the rest that God provides for His people.

Reflection Questions

What are some ways in which you have experienced the 'yoke' of Jesus being 'easy' in your life, and how has that affected your relationship with Him?
How do you think Jesus' statement in Matthew 11:30 would have been received by the people who heard it, and what does that say about their understanding of God and faith?
In what ways do you feel like you are currently carrying a 'heavy burden', and how might surrendering to Jesus and following Him help to make that burden 'light'?
What are some practical ways that you can apply the principle of Matthew 11:30 to your daily life, and how might that impact your relationships and decisions?
How does the idea of Jesus' 'yoke' being 'easy' challenge or comfort you, and what does that say about your current perspective on faith and following God?

Gill's Exposition on Matthew 11:30

For my yoke is easy, and my burden is light. Christ calls a profession of faith in him, and subjection to his ordinances, a yoke, in allusion to the law of Moses, and in distinction from it; and a

Jamieson-Fausset-Brown on Matthew 11:30

For my yoke is easy, and my burden is light. For my yoke is easy, and my burden is light. Matchless paradox, even among the paradoxically couched maxims in which our Lord delights!

Matthew Poole's Commentary on Matthew 11:30

Ver. 28-30. Our Lord having before showed; 1. That all power was given to him; 2. That none could know the Father but by and in him; closes his discourse with an invitation of persons to him. By the weary and heavy laden, in the text, some understand those that are laden with the sense of their sins, and the feeling the guilt of them. Others understand, with the burden of the law, which the apostles called a yoke, . Mr. Calvin thinks this too strait an interpretation. Others understand heavy laden with trials and afflictions. Christ will give rest to all those of his people that are any ways weary and heavy laden, but in an order first to souls wearied and heavy laden with the burden of their sins, and their want of a righteousness wherein to stand before God. Then to such to whom he hath given this rest, he promises also rest from their troubles and persecutions in the world, . It is very like he used this term, Come, with respect to that of Isaiah, ,2. That by coming is to be understood believing is plain from . The rest promised chiefly respecteth the soul, as appears from . The promise may be understood both of that rest which believers have in this life, 15:13, and also of that rest which after this life remaineth to the people of God, . Whatever the rest be, it must be of Christ’ s giving and our seeking; nor is it to be obtained without labour and suffering, for it followeth, Take my yoke upon you. The members of Christ are not without a yoke, a law and rule by which they are obliged to walk; and though the service of God be a perfect freedom, yet to flesh and blood it is a yoke, grating upon our sensitive appetite, and restraining our natural motions and inclinations. For I am meek and lowly. Humility and meekness are in themselves yokes, as they are contrary to our pride, and aptness to swell in a high opinion of ourselves; and to our wrath and danger, which sometimes boils to a great height, without any due fuel: and as in themselves they are a great part of Christ’ s yoke, so they fit and dispose us to take Christ’ s further yoke upon us, and may be here considered as means directed for the better performance of the precept, Take my yoke upon you. Our Lord also by this precept lets us know there can be no true faith without obedience to the commands of Christ. Though true faith and obedience be two things, yet they are inseparable; Show me thy faith (saith James) by thy works; and the rest of the text is not promised to either of them severally, but to both jointly. For my yoke is easy, and my burden is light.

Trapp's Commentary on Matthew 11:30

30 For my yoke is easy, and my burden is light. Ver. 30. For my yoke is easy] After a man is once used to it a little: he cannot fudge so well with it perhaps at first, because an untamed heifer: but after a while, his commandments will be nothing grievous, "I delight to do thy will, O God," saith David. And my burden light] Such as you may as easily bear away as Samson did the gates of Gaza; such as you may well run under, as a horse doth without a load, or a hind upon the mountains. It is no more burden than the wings are to the bird, wherewith it flies aloft where it listeth. χρηστος, useful, opposed to πονηρος, painful, tedious.

Ellicott's Commentary on Matthew 11:30

(30) Easy.—The Greek has a wider range of meaning—good, helpful, kind, profitable.My burden is light.—The “burden” of Christ was the commandment that most characterised His teaching—the new commandment that men should love one another; and those who obeyed that commandment would find all to which it bound them light and easy.

Adam Clarke's Commentary on Matthew 11:30

Verse 30. For my yoke is easy] My Gospel imposes nothing that is difficult; on the contrary, it provides for the complete removal of all that which oppresses and renders man miserable, viz. sin. The commandments of Christ are not grievous. Hear the whole: Thou shalt love the Lord thy God with all thy heart, and thy neighbour as thyself. Can any thing be more congenial to the nature of man than love?-such a love as is inspired by God, and in which the soul rests supremely satisfied and infinitely happy? Taste, and know, by experience, how good the Lord is, and how worthy his yoke is to be taken, borne, and loved. This most tender invitation of the compassionate Jesus is sufficient to inspire the most diffident soul with confidence. See Clarke on Mr 8:34. Creeshna, the incarnate God of the Hindoos, is represented in the Geeta addressing one of his beloved disciples thus: "I am the creator of all things, and all things proceed from me. Those who are endued with spiritual wisdom, believe this, and worship me: their very hearts and minds are in me; they rejoice among themselves, and delight in speaking of my name, and teaching one another my doctrine. I gladly inspire those who are constantly employed in my service with that use of reason by which they come unto me; and, in compassion, I stand in my own nature, and dissipate the darkness of their ignorance with the light of the lamp of wisdom." Bhagvat Geeta, p. 84. The word עול aval, among the Jews, which we properly enough translate yoke, signified not only that sort of neck-harness by which bullocks drew in wagons, carts, or in the plough; but also any kind of bond, or obligation, to do some particular thing, or to do some particular work. By them it is applied to the following things: - 1. The yoke of the KINGDOM of heaven, עול מלכות השמים - obedience to the revealed will of God. 2. The yoke of the LAW, עול הורה - the necessity of obeying all the rites, ceremonies, c., of the Mosaic institution. 3. The yoke of the PRECEPT, עול מצוה - the necessity of performing that particular obligation by which any person had bound himself, such as that of the Nazarite, &c. 4. The yoke of REPENTANCE, עול של השוכה - without which, they knew, they could not enter into the kingdom of heaven. With the Jews, repentance not only implied forsaking sin, but fasting, mortification, &c. 5. The yoke of FAITH, עול אמונה - the necessity of believing in the promised Messiah. 6. The DIVINE yoke, עול רלעילא - the obligation to live a spiritual life a life of thanksgiving and gratitude unto God.

Cambridge Bible on Matthew 11:30

28–30. Rest for the heavy laden These words of Jesus are preserved by St Matthew only. The connecting thought is, those alone shall know who desire to learn, those alone shall have rest who feel their burden. The babes are those who feel ignorant, the laden those who feel oppressed.

Barnes' Notes on Matthew 11:30

My yoke is easy ... - That is, the services that I shall require are easily rendered. They are not burdensome, like all other systems of religion. So the Christian always finds them.

Whedon's Commentary on Matthew 11:30

30. Yoke… burden — Men serve the world, and in that service they are like the sturdy ox; a yoke is on their neck, and a burden on their back.

Sermons on Matthew 11:30

	Sermon	Description
	The Reign of the Lord's Anointed by David Guzik	In this sermon, the preacher emphasizes that God is not intimidated or hiding from any challenges. He laughs at those who oppose Him and holds them in derision. Despite the opposit
	Initiation Into Revival by Joshua Daniel	This sermon emphasizes the importance of not growing weary in well-doing, highlighting the need for perseverance, faith, and obedience to God's word. It encourages believers to tru
	It's Worth It! by Basilea Schlink	In this sermon by Basilia Schlenk titled "It's Worth It," she encourages listeners to persevere through difficult circumstances and relationships. She references Matthew 11:30, whe
	New Covenant: Doctrine or Life? by Zac Poonen	This sermon emphasizes the importance of embracing the way of the cross, symbolizing death to self and living a life that reflects the nature of Jesus Christ. It highlights the dan
	Be Obedient and Sin Not by A.W. Tozer	A.W. Tozer emphasizes the necessity of obedience in the Christian life, arguing that true believers are inherently obedient children of God. He explains that salvation cannot exist
	A Most Magnificent Mission - Luke 4:18-19 by Jon Courson	Jon Courson delves into Jesus' Mission Statement found in Luke 4:18-19, where Jesus declares His purpose to preach the gospel, heal the brokenhearted, deliver the captives, give si
	Washing Feet - John 13:1-17 by Jon Courson	Jon Courson preaches on the importance of love as the key component of Christianity, emphasizing Jesus' commandment to love one another in John 13:35. He highlights the freedom to