Genesis 24:34-38, Genesis 24:42-49, Genesis 24:58-67, Psalm 45:10-17, Song of Solomon 2:8-13, Zechariah 9:9-12, Psalm 145:8-14, Romans 7:15-25, Matthew 11:16-19, Matthew 11:25-30
A). A WIFE FOR ISAAC.
Genesis 24:34-38, Genesis 24:42-49, Genesis 24:58-67.
The 24th chapter of the Book of Genesis is a beautifully written and well-crafted telling and retelling of the history of the mission of Abraham’s servant to find a wife for Isaac. The whole passage moves along at a gentle pace, as calmly and sedately as a train of camels heading out on a 400 mile journey northwards and back again. Even the negotiations might seem long and tedious: but, with God, when things begin to happen, they happen decisively.
I. Genesis 24:34-38.
GENESIS 24:34-35. As we join the chapter, Abraham’s servant is talking to Laban, Rebekah’s brother. He speaks of the LORD’s blessing upon Abraham, and about his riches.
GENESIS 24:36-38. The servant next tells of how Sarah bore a son to his master when she was old, and of how this son stands to inherit all that is Abraham’s. He speaks also of Abraham’s instruction that the servant does not take a wife to his son from the Canaanites, but from Abraham’s kindred and father’s house.
Knowing the character of Laban from the accounts of his later encounter with Jacob, we can almost visualise Laban rubbing his hands together in glee at this hopeful prospect for his sister.
II. Genesis 24:42-49.
GENESIS 24:42-44. As we re-join the chapter, the servant is telling of his experience at the well, and recounts his prayer: “O LORD God of my master Abraham...” What the servant did was to ask for a specific indication of the LORD’s will in the discovering of who might be a suitable wife for Isaac (cf. Genesis 24:12-14).
GENESIS 24:45. Immediately, EVEN BEFORE he had “done speaking in mine heart” (what a beautiful motif for believing prayer), “Rebekah came forth with her pitcher upon her shoulder.” The LORD knows our prayers even before we ask (cf. Matthew 6:8).
GENESIS 24:46. The earlier part of the narrative tells us that Rebekah was ‘very fair to look upon’ (cf. Genesis 24:16), so we can imagine the servant’s hopes rose in anticipation of what might happen next. The servant was not disappointed. He asked, “Let me drink I pray thee,” and she MADE HASTE, and let down her pitcher from her shoulder and said, “Drink, and I will give thy camels drink also.” This was exactly the sign which the servant had requested in his prayer.
GENESIS 24:47-48. Next the servant had asked, “Whose daughter art thou?” We can imagine that his heart had leapt at her reply! He gave her jewels, and bowed his head and worshipped the LORD, and blessed “the LORD God of my master Abraham.” At the time he is speaking of, the servant’s testimony to the LORD had been: ‘I being in the way, the LORD led me’ (cf. Genesis 24:27). When we walk in God’s way, He does guide us and lead us in a right path.
GENESIS 24:49. Although the servant was undoubtedly sure that the LORD had already prospered his journey, he deferred to Rebekah’s family. It was only good manners that he should do so. Would they do the honourable thing towards their cousin Abraham by releasing their daughter to Isaac, or should the servant look elsewhere?
III. Genesis 24:58-67.
GENESIS 24:58. This was not something in which Rebekah was just a spectator: but she was at last asked, when the deal was all but sealed, “Wilt thou go with this man?” and immediately assented, “I will go.”
GENESIS 24:59-61. So they sent away Rebekah, along with her childhood nurse and her maids, in the company of Abraham’s servant and his men. Her family spoke a blessing over her: “Be thou the mother of thousands of millions.” This fitted in well with the promise that the LORD had already placed over the family of Abraham.
GENESIS 24:62-63. However long it took the caravan to come into view of Isaac, who was dwelling in the Negeb to the southwest of the Dead Sea, the narrative fast-forwards to this historic first encounter. Isaac went out to meditate in the field in the evening, and spotted the camels from afar.
GENESIS 24:64-65. Rebekah had been the first to draw attention to “the man that walketh in the field to meet us,” and learning that it was the servant’s “master,” she got down from her camel and veiled herself.
GENESIS 24:66-67. The servant immediately reported to Isaac, and Isaac brought Rebekah to Sarah’s tent. The future of the family line of Abraham and Sarah now lay in this union between Isaac and Rebekah. The couple were married, Isaac loved Rebekah, and Isaac was comforted after his mother’s death. In the good providence of the LORD the servant’s mission had been a complete success.
B). THE PROCESSION OF THE CHURCH.
Psalm 45:10-17.
Verses 2-9 were addressed to the King. Now verses 10-16 are addressed to the queen. The queen stands for the Church (cf. 2 Corinthians 11:2; Ephesians 5:32; Revelation 21:2, Revelation 21:9).
The Church is addressed as “daughter” (Psalm 45:10a). She is born of God, and she is espoused to the Son of God. The instruction here is, “Hearken; consider; incline thine ear.” In other words, ‘If anyone has ears to hear, let them hear’ (cf. Matthew 13:9). We are obliged to listen to the Word of God, receive it into our hearts, and live accordingly.
The instruction is clear: “forget also thine own people, and thy father’s house” (Psalm 45:10b). When we come to Jesus, we leave behind our worldly ties (cf. Matthew 19:29). We leave behind our sinful life. And we leave behind all dependence upon ourselves. The Church is at her best when she is not tainted by worldliness.
“So shall the king greatly desire thy beauty” (Psalm 45:11a). If we have any beauty to be desired by the Lord, it is a gift of His giving: Christ ‘loved the church, and gave Himself for it, that He might sanctify and cleanse it’ (cf. Ephesians 5:25-26). The King delights in the beauty of the Church, in her righteousness, which was of His own giving (cf. Matthew 15:28 - ‘O woman, great is thy faith’).
“He is thy Lord; and worship thou Him” (Psalm 45:11b). We must not forget that Jesus is our Lord as well as our Saviour. He is God, and worthy to be praised.
“The daughter of Tyre” (Psalm 45:12a) stands for the Gentiles. Tyre was the commercial centre of the Ancient Near East. She brings a gift, as did the wise men from the East.
“The rich” also come, to the church, to “intreat thy favour” (Psalm 45:12b). The Church has no favours to give, but such as she receives from her Lord.
“The King’s daughter is all glorious within” (Psalm 45:13a). Christ reigns in her heart. She is the temple of the Holy Spirit.
“Her clothing is of wrought gold” (Psalm 45:13b). She is clothed with the righteousness of our Lord Jesus Christ.
“She shall be brought unto the King” (Psalm 45:14a). This is the ultimate rest for the people of God.
Her “raiment of needlework” (Psalm 45:14b) represents the sovereign grace of God, which brings her to Christ. ‘Nobody can come to Me except the Father draw them: and I will raise them up at the last day’ (cf. John 6:44).
“The virgins her companions” (Psalm 45:14c) represent the faithful members of the Church. They are pure in heart (hence, “virgins”). They are her “companions” – those who walk the walk with her. And they follow and are brought unto the King [just as Paul says, ‘Be ye followers of me, even as I am also of Christ’ (cf. 1 Corinthians 11:1)].
“With gladness and rejoicing shall they be brought” (Psalm 45:15a). Jesus said, ‘I go to prepare a place for you, I will come again, and receive you unto myself; that where I am there ye may be also’ (cf. John 14:3).
“They shall enter into the King’s palace” (Psalm 45:15b). Jesus also said, ‘In my Father’s house are many mansions: if it were not so, I would have told you. I go to prepare a place for you’ (cf. John 14:2).
“Instead of thy fathers shall be thy children” (Psalm 45:16a). This is recompense for the queen’s dutiful leaving of her father’s house (cf. Psalm 45:10).
“Whom thou mayest make princes in the earth” (Psalm 45:16b). There shall never lack servants, saints indeed, to stand in the service of the true Church of our Lord Jesus Christ throughout the whole earth. Every one of them is of royal lineage (cf. Revelation 1:6).
In the final verse the LORD God our Father addresses Jesus.
“I will make thy name to be remembered in all generations” (Psalm 45:17a). This is the same Jesus in whom the Father is ‘well pleased’ (cf. Matthew 3:17: Matthew 17:5). This is the same Jesus who has been preached through all the ages of the Church.
“Therefore shall the people praise thee for ever and ever” (Psalm 45:17b).
I am reminded of the Scottish Metrical Version of Psalm 72:17 -
‘His name for ever shall endure;
last like the sun it shall:
Men shall be bless’d in Him, and bless’d
all nations shall Him call.’
Amen.
C). THE SPRINGTIME OF MY LOVE.
Song of Songs 2:8-13.
The date and time of your next meeting is set: outside the Department store on such a street at such a time on Friday, or whenever. There you are, waiting, perhaps forgetting that these buildings often have more than one door. You wonder if your intended is ever going to show up: when, suddenly, you hear that familiar voice.
Imagine the relief: “The Voice of my Beloved!” Metaphorically speaking, at least - for we are, after all standing on the High Street of a City - “He comes leaping over mountains, skipping over hills” to be with you (Song of Songs 2:8). His impending arrival enthuses you, and you ‘know His Voice’ (John 10:4-5). As for Jesus, He will let nothing prevent Him (Hebrews 10:5-7).
Can you imagine what it must have been like for the Old Testament saints, like Simeon and Anna, waiting for the coming of Messiah? Simeon was not going to depart this world ‘in peace’ (Luke 2:29) until he encountered Jesus, ‘the consolation of Israel’ (Luke 2:25). Neither should any man be ready to leave this earth without the equivalent spiritual encounter with the Saviour! But once we have encountered Him, we might be like Paul - ready to live or die at His bidding (cf. Philippians 1:23-24).
And so, He comes, leaping and skipping “like a roe or a young hart” (Song of Songs 2:9). He is informed by His love for us to be cheerful in the undertaking of our salvation, despite the cost to Himself. He is as One ‘whose delights are with the sons of men’ (Proverbs 8:31).
Meantime, in the Old Testament dispensation, He is hidden “behind the wall” of sacrifice and ceremony, types and shadows - and occasionally “looks forth at the windows, showing Himself through the lattice” (Song of Songs 2:9). The ceremonial law is a ‘wall of partition’ which is only demolished by His blood (Ephesians 2:13-14). He stands behind the wall erected by our sin (Isaiah 1:18-20), waiting to be gracious: and how He was straitened until this work was accomplished (Luke 12:50)!
In the New Testament era, we again find ourselves in waiting mode. ‘Occupy until I come,’ He tells His disciples (cf. Luke 19:13). And ‘Behold I come quickly’ (Revelation 22:12). Be patient: for ‘He that shall come will come and will not tarry’ (cf. Hebrews 10:36-37). Meanwhile, we catch the occasional glimpse of Him in Word and sacraments, waiting for the fulness of the revelation (cf. John 17:24) when ‘we shall see Him as He is’ (1 John 3:2).
Then comes the call to “rise” and “come away” (Song of Songs 2:10). To the unbeliever: Arise from your deadness in trespasses and sins and come away with new life in Christ Jesus our Lord (Ephesians 2:5). To the believer in despondency and doubt: Awake from slumber and arise from death (Ephesians 5:14), ‘and Follow Me.’ To the dead in Christ, and to those who remain until Jesus’ return: Arise and come away to be with the Lord forever (1 Thessalonians 4:17).
He calls His people “My love, My fair one” (Song of Songs 2:10). We love Him because He first loved us (1 John 4:19). We did not choose Him, He chose us (John 15:16). Metaphorically speaking, perhaps, we are made “fair,” who were hitherto darkened by sin. The LORD blots out our transgressions (Isaiah 43:25) and sees us only as the righteousness of God in Jesus Christ (2 Corinthians 5:21).
And now the Winter is gone. The Winter of unbelief. The Winter of doubt. The Winter of despair. The Winter of backsliding. The Winter of fruitless Christianity. The devil is not going to be permitted to rain on our parade any more (Song of Songs 2:11). The rain is over: the bleak, bitter, dangerous rain, and in its place the dews of blessings (Genesis 27:28) herald the covenant of grace (Isaiah 54:9).
It is Spring. A time of budding flowers, singing birds, the cooing of the turtledove (Song of Songs 2:12). [The turtledove is one of those who understands the signs of the times, even when men do not (Jeremiah 8:7).] Our Lord has put a new song in our mouths: even praise to our God (Psalm 40:3). The church’s testimony to the nations shall at last cause many to ‘fear’ (reverence) and trust in the LORD.
The fig tree puts forth its blossoms, whereby we know that Summer is nigh (Song of Songs 2:13; cf. Matthew 24:32). Be like the children of Issachar, who knew the signs of the times (1 Chronicles 12:32; cf. Luke 12:56). Be patient, be ready at all times, for He comes at a time which you know not (Luke 12:40). Then you shall hear those words just once more: “Arise, my love, my fair one, and come away” (Song of Songs 2:13).
D). ANOINTED RULER, DIVINE KING.
Zechariah 9:9-12.
In a series of visions, Zechariah reached beyond the needs of his own time to the coming of Jesus.
In Zechariah 9:1, the eyes of men, and all Israel, were looking towards the return of the LORD to His city and Temple. The departure was foretold by Ezekiel (Ezekiel 10:18; Ezekiel 11:23), and had been because of the people’s sins: and with the departure of the LORD from both the Temple and the land, their own exile from the land had become inevitable. However, Ezekiel also foretold a time when God’s glory would return to the Temple (Ezekiel 43:4-5) - a theme taken up also by Zechariah’s contemporary, Haggai (Haggai 2:7-9).
After the exile, the expectation of the people had been for something greater than had been before: perhaps on the scale of the magnificent Temple foretold in Ezekiel 40-43. Ezra tells us of the old men weeping when the foundations of the new Temple were laid (Ezra 3:12): perhaps at the smallness of the second Temple when compared with Solomon’s Temple, which they remembered. Zechariah had to warn the people against ‘despising the day of small things’ (Zechariah 4:10) - a warning we would all do well to heed.
Sometime before Zechariah, Zephaniah prophesied about the presence of the LORD amongst His people (Zephaniah 3:14-15). Zechariah, for his part, spoke of the King entering Jerusalem in humility, riding on a donkey (Zechariah 9:9-10). Later still, Malachi foretold how ‘the Lord whom you seek will suddenly come to His Temple’ (Malachi 3:1).
It is evident, then, that we are looking at two Lords: as in Psalm 110:1. There is the LORD (YHWH), the divine king; and there is the anointed ruler, the Messiah. It is only in the Person of Jesus that these two come together.
The warrior king of the first half of the chapter is one and the same with the meek man on a donkey of Zechariah 9:9. Here He comes as Prince of Peace (Zechariah 9:10; cf. Isaiah 9:6-7). Yet His dominion - like that of the stone in Nebuchadnezzar’s vision (Daniel 2:34-35) which will supersede all other kingdoms and empires, and will fill the whole earth (Daniel 2:44-45) - is represented by Zechariah as “from sea to sea, and from the River (Euphrates in the east) to the ends of the earth (representing the west)” (Zechariah 9:10).
Zechariah speaks of God’s covenant of blood with His people (Zechariah 9:11). This ties in with the Christological application of our passage, and a developing strand in the later chapters of Zechariah. It is by His blood sacrifice that Jesus ‘bears salvation’ for His people (Zechariah 9:9).
The great Shepherd was to be smitten, and His sheep scattered (Zechariah 13:7). Thereby a fountain of forgiveness would be opened for the inhabitants of Jerusalem (Zechariah 13:1) - and for us. The LORD would pour out His Holy Spirit, and the people would look upon the crucified Saviour, and mourn for their sins (Zechariah 12:10).
In Zechariah’s day, the covenant of blood represented deliverance for the “prisoners of hope” still in exile. They were encouraged to “turn to the strong hold” (Zechariah 9:12). They would have “double” for what they had lost.
‘Yeah, and I count all things but loss, for the excellency of the knowledge of Christ Jesus my Lord’ (Philippians 3:8).
E). GOD IS GOOD.
Psalm 145:8-14.
“The LORD is gracious, compassionate, slow to anger, and merciful” (Psalm 145:8). This is similar to the self-revelation of the LORD to Moses (cf. Exodus 34:6). It is an integral part of Israel’s understanding of their God (cf. Numbers 14:18; Nehemiah 9:17; Jonah 4:2). The long-suffering of God is the last thread of hope for a perishing generation (cf. 2 Peter 3:9).
We encounter a word which is translated “all” or “every” seventeen times throughout this Psalm. There is a sense of inclusiveness here, but also the particularity of “each” (Psalm 145:9). To say that the LORD is good to “all” could be quite general: to say that His tender mercies, or compassion, are over “all” His works, or “all” that He has made, is more specific.
We read in the New Testament about the whole Creation groaning (cf. Romans 8:22), eagerly awaiting the revelation of the children of God (cf. Romans 8:19). Not only so, but those who have the firstfruits of the Spirit (i.e. Christians) are also groaning within ourselves as we await the redemption of the body (cf. Romans 8:23). Even the sufferings of the present time become endurable when we consider the glory yet to be revealed in us (cf. Romans 8:18).
This psalm shows us the other side of that coin. All Creation shall praise the LORD, and all His faithful shall bless Him (Psalm 145:10). This “all” is comprehensive, it is extensive, but it also comes down to the level of the ‘each’ as well as the ‘every’ on the individual level. As David says in Psalm 103:1, ‘Bless the LORD, O my soul, and all that is within me bless His holy Name!’
As well as praise, there is conversation (Psalm 145:11). The Creation speaks forth God’s glory (Psalm 19:1). It is also the case that those who are His saints, His faithful, do speak to one another (cf. Malachi 3:16; Ephesians 5:19; Colossians 3:16). Sharing our testimony is part and parcel of the Christian life.
This conversation is not only for the mutual encouragement and edification of those within the church (cf. 1 Thessalonians 5:11), but also for those who are outside the church. “The sons of men” (Psalm 145:12) is also a comprehensive expression, meaning (as some translations have it) “all people”! Those who study Creation may well conclude that there is, after all, a God (and praise His Name, many have); but those who are exposed to genuine Christian conversation have an even better chance of discovering just Who He is!
There is also a comprehensiveness of God’s kingdom (Psalm 145:13). It is both eternal and extensive (cf. Psalm 72:17). This is the same ‘kingdom of God,’ or ‘kingdom of heaven’ about which Jesus speaks; and it belongs to Him, and all who are found in Him (cf. 2 Peter 1:11).
The LORD cares for the weak and vulnerable (Psalm 145:14). He heard the cry of the children of Israel in their captivity and set His mind to deliver them (cf. Exodus 3:7-8). Thereafter He taught His people to care for strangers, widows and orphans - and the poor (cf. Exodus 22:21-23; Exodus 22:25). This care is continued in the church (cf. Hebrews 13:2; James 1:27; Galatians 2:9-10).
The LORD cares for those of His own who might otherwise fall (cf. Psalm 73:1-2). He works ‘all’ things together for good (cf. Romans 8:28), for the good of His ‘peculiar’ people (cf. 1 Peter 2:9).
F). THE PROBLEM OF INDWELLING SIN.
Romans 7:15-25a.
In the first half of Romans 7:14, Paul speaks in the second person plural: ‘For WE know that the law is spiritual.’ Then, from the second half of the verse, Paul changes to the first person singular, ‘I’ – ‘but I am carnal, sold under (or a slave unto) sin.’ This is probably a rhetorical device, in order to identify with the many people who might recognise themselves in these verses.
ROMANS 7:15. “For that which I do I allow not: for what I would, that I do not; but what I hate, that do I.”
ROMANS 7:16. “If then I do that which I would not, I consent unto the law that it is good.” Paul has already established that the law is good: ‘Wherefore the law is holy, and the commandment holy, and just and good’ (cf. Romans 7:12).
ROMANS 7:17. “Now then it is no more I that do it, but sin that dwelleth in me.” There is nothing wrong with God’s law, ‘But sin that it may appear sin, working death in me by that which is good; that sin by the commandment might become exceedingly sinful’ (cf. Romans 7:13).
ROMANS 7:18a. “For I know that in me (that is, in my flesh,) dwelleth no good thing.” Romans 7:15-17 are more or less repeated in Romans 7:18-20.
ROMANS 7:18b. “But how to perform that which is good I find not.” How so? Because ‘I am carnal, sold under sin’ (cf. Romans 7:14).
ROMANS 7:19. “For the good that I would I do not: but the evil which I would not, that I do.” There is the will do good, just an inability to accomplish it.
ROMANS 7:20. “Now if I do that I would not, it is no more I that do it, but sin that dwelleth in me.” Having consented that the law is good (cf. Romans 7:16b), it is indwelling sin that gets the blame.
ROMANS 7:21. “I find then a law, that, when I would do good, evil is present with me.” The paradox is, that the “I” who “would do good” finds that evil is present “with me.” The ever present “evil” is nearby, forever seeking to disrupt the best intentions of the speaker.
ROMANS 7:22. “For I delight in the law of God after the inward man.” At the very centre of his innermost being, this “I” delights in the goodness of God’s law (cf. Romans 7:16b). But there is a war raging within:
ROMANS 7:23. “But I see another law in my members, warring against the law of my mind, and bringing me into captivity to the law of sin which is in my members.” The law of God resides in ‘the inward man’ (cf. Romans 7:22), but the law of sin is at work in the “members” of his body.
The battle rages on – implying that the “I” of the rhetoric has not given up, and continues to ‘delight in the law of God’ (cf. Romans 7:22) in his innermost being.
ROMANS 7:24. “O wretched man that I am! Who shall deliver me from the body of this death?” This is not a cry of despair, but a cry of faith, stretching towards the Almighty:
ROMANS 7:25a. “I thank God through Jesus Christ our Lord!” This a cry of triumph, recognising that the battle has already been won by Jesus.
Yet the problem of indwelling sin is that it is still there at the end of the chapter: ‘So then with the mind I myself serve the law; but with the flesh the law of sin’ (cf. Romans 7:25b).
The triumph is worked out in the next chapter: ‘For what the law could not do, in that it was weak through the flesh, God sending His own Son in the likeness of sinful flesh, and for sin, condemned sin in the flesh: That the righteousness of the law might be fulfilled in us, who walk not after the flesh, but after the Spirit’ (Romans 8:3-4).
In the meantime: ‘Ourselves also, which have the first-fruits of the Spirit, even we ourselves groan within ourselves, waiting for the adoption – the redemption of our body’ (cf. Romans 8:23).
G). THE SOVEREIGNTY OF GOD AND HUMAN RESPONSIBILITY.
Matthew 11:16-19, Matthew 11:25-30
I). Matthew 11:16-19.
The children were out playing on the streets. ‘Let’s play weddings,’ suggested the girls: but the boys would not. ‘Let’s play funerals,’ countered the boys: but the girls would not (MATTHEW 11:16-17).
A preacher came, austere in his appearance, sparing in his diet, and uncompromising in his message. ‘Too serious,’ complained the people (MATTHEW 11:18). Yet that preacher was the herald and forerunner of the Saviour of the World.
Another preacher came, eating and drinking like any other man. He allowed the congregation to invite “publicans and sinners” to parties, and personally sat at table with them. ‘Too much levity,’ complained the people (MATTHEW 11:19). Yet that preacher is the Saviour of the World.
There is no pleasing some people. If they make up their minds not to put their trust in Jesus, any excuse will suffice to prevent commitment. Yet the true Wisdom is revealed to - and in - the children of God (MATTHEW 11:19; cf. 1 Corinthians 1:30).
II). Matthew 11:25-30.
Jesus gave thanks to the Father (MATTHEW 11:25). What is exceptional is Jesus’ claim to a close and unique personal relationship with Him (MATTHEW 11:27). All the wisdom of the wise could not find God, but He reveals Himself to humble folks ‘in the face of Jesus Christ’ (cf. 2 Corinthians 4:6).
There is a fine line between the Sovereignty of God and human responsibility. God reveals Himself to whomsoever He will, “for so it seemed good in Thy sight” (MATTHEW 11:26; cf. Deuteronomy 7:7-8; John 15:16; 1 John 4:19). Yet Jesus calls, “Come unto Me” (MATTHEW 11:28) to the ‘whosoever’ (cf. John 3:16).
To whom comes this call? To those who are burdened down with the rules and regulations of religion (cf. Matthew 23:2-4). We find no peace in man-made religion, and even the perfect law of God becomes a burden to the guilty.
Jesus perfectly fulfils the law in His own Person (cf. Matthew 5:17). He bears away the burden of our sins on the Cross of Calvary. He silences the accusations of our conscience (cf. Hebrews 10:22).
He gives us “rest” (MATTHEW 11:28): that perfect rest which comes from ‘peace with God through the Lord Jesus Christ’ (cf. Romans 5:1). He gives us the peace that the world cannot give (cf. John 14:27). Not just pie-in-the-sky when I die, ‘in the sweet by and by’ - but perfect peace as a present possession in the here and now.
Yet this is not a call to lawlessness. There is such a thing as ‘the law of Christ’ (cf. Galatians 6:2). There is a yoke to be borne (MATTHEW 11:29): but the Carpenter of Nazareth has so fashioned that yoke that, when we are yoked to Him, the trials of life are easily borne (MATTHEW 11:30).
