Rest for Your Soul

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0:19Hello, good morning. It's good to worship together. If all we had to feed us this morning were those songs and that prayer, we would go away quite full. Uh, it's just glorious to be a part of this body. Thanks for joining with us. I extend my welcome as well to those who are new among us. I'm Nick Whitehead. I'm the pastor for global Outreach here and I'm eager to bring us before God's word. So first, let me pray before we go to Matthew. Father, you are our delight. You are our reward forever and without fail. As you tell us about yourself this morning through this book, would you give us ears to hear?

1:04Would you give us hearts that rest in all that you are for us in Christ? We pray in His name, amen. A few weeks ago I found myself in a bit of a slump at home. My wife was doing the dishes and I was cleaning up after dinner and there was this figurative cloud hanging over me. And even though I wasn't being particularly harsh or angry, my wife could tell there was something going on. She told me I was being crusty, I think, I think that was a good word for my attitude. And thanks to her pointing this out, I was able to recognize that I was indeed feeling a bit burdened. And part of what I believe was causing this crustiness was a particular situation in my life that I felt that I must do something about.

1:53But it was absolutely outside of my control. And I bring you into the inner workings of my heart just a little bit. To give you an example of human nature, I don't think I'm the only one in this room who wants to be in control of the circumstances of their life. I don't think I'm the only one who wants to be in charge. This is innate in all of us. We want to be able to accomplish our goals and to do so without anyone else's help. And this desire to be self-sufficient, independent, free from the influence or control or help of anyone else is addressed by our text this morning. Jesus's words here seek to slay our own sense of self-sufficiency, especially when it comes to our own salvation.

2:41And there are two main sections of this text, and each one plays a part in humbling us and becking us to full and utter dependence on the Lord Jesus Christ. So in the first section verses 25 through 27, Jesus slaves our self-sufficiency by reminding us that God is the sovereign dispenser of salvation. And then in the next section, verses 28 through 30, Jesus slays our self-sufficiency by calling us to something far better than anything our own efforts can attain for us. If you're with us two weeks ago, you may remember that in the previous section verses 20 through 24, Jesus mentioned that God intentionally hid his mighty works from cities who he knew would have repented if they had seen these works.

3:35And in verses 25 through 27, Jesus anticipates the difficulty some of his hearers might have with that teaching. Some may wonder how dare God hide his works from people who would have otherwise repented How unfair. So Jesus takes some time here in our text morning to unpack this further because he wants to explain that his father has sovereign authority to reveal himself to whomever he pleases and to hide himself from whomever he pleases. And again, what Jesus is seeking to do here is to slay the self-sufficiency of his hearers by reminding them that they are not ultimately in charge of their salvation.

4:21So let me read verses 25 through 27, and as I do, I want you to just listen. Listen for the language that points to God's sovereign determination of who receives his revelation. Verse 25. At that time Jesus declared, I thank you Father Lord of heaven and earth, that you have hidden these things from the wise and understanding and revealed them to little children. Yes, father, for such was your gracious will, all things have been handed over to me by my father and no one knows the son except the Father. And no one knows the father except the son and anyone to whom the son chooses to reveal him.

5:03So I wanna point your attention to three places in these verses that plainly articulate that God sovereignly determines who will receive his revelation. First, we have the hiding and revealing language of verse 25. Jesus thanks his father for hiding his mighty works that lead to repentance from the wise and understanding and revealing those things to little children. And notice the title that Jesus throws in there for his father. What does he call him? Lord of heaven and earth. Jesus is pointing out that his father, the Lord of the universe is the ultimate determiner of who sees and who does not see His mighty works without his revelation.

5:50The wise and understanding remain blinded by their arrogance, but with his revelation, even the most helpless little children are able to know God, saving grace. So that's the first point. God is the ultimate revealer and concealer of saving truth. The second place we see this reality is in the very next verse, verse 26, after praising God for concealing the things of salvation from some and revealing it to others, Jesus says, yes, father, for such was your gracious will Jesus praises his father because this concealing and this revealing was done according to his very own good pleasure, according to his own gracious will.

6:37As difficult as it is to receive the text is clear, it was God the father's happy and sovereign will to conceal his mighty works from some and reveal his salvation to others. Finally, the last place in these verses I want you to notice quickly is the end of verse 27. Not only is the Father the decisive determiner of who will see his mighty works and repent, the son shares in this sovereign work of election end of verse 27. No one knows the father except a son and anyone to whom the son chooses to reveal him. So these verses emphasize that God sovereignly saves whomever he pleases God in his sovereignty has chosen to graciously reveal the things of salvation to some sinners and to justly hide them from other sinners.

7:34And I'm assuming that for some of us in this room this morning, these teachings are troubling to you that it sounds wicked and unfair to you that God would choose to reveal himself to some and keep others and the dark simply according to his own good pleasure. And you're thinking of people in your life who these things remain hidden from. And that is a burden. And I cannot fully address the topic of God's sovereign election in this one sermon. So I would commend to you a four-part series on the doctrine of predestination that one of our former elders, Andy Nelli, taught to us about three years ago.

8:13You can find that at Bethlehem Baptist Church's website if if you wanna review that or if you weren't here at that time. It is very helpful. But I do wanna address just a couple of objections to this doctrine. And I actually wanna do this by looking at one other text in our Bibles together and making a few observations. So I want you to turn with me to Romans chapter nine, Romans chapter nine, and I believe those in the Women's Bible study will be starting their study in Romans nine in a few weeks. This is a little precursor to that Romans chapter nine I, I think this to be the clearest teaching on this doctrine in our Bibles.

8:55And we'll start in verse 11, in Romans nine 11 through 13, you can just look at that text with me. We are told that before Jacob and Esau had been born or they had done anything good or bad, God chose Jacob and he rejected Esau. And in verse 11, we see the purpose of God doing this. It says in order that God's purpose of election might continue not because of works but because of him who calls. In other words, God chose Jacob and he rejected Esau to demonstrate that God calls people to himself not based on anything they have done, but on the basis of his own sovereign grace. What Jacob and Esau did or did not do was not the determining factor God was, I believe this is the same teaching we have in our text morning God chooses whom he will save, not on the basis of anyone's works, but on the basis of his own electing love his disposition to cast his mercy upon some.

10:04And the apostle Paul anticipates here in Romans nine, two objections to this teaching, which I believe are the two most common objections I still hear almost 2000 years later. It's so good what the holy scripture, holy Spirit inspires through his word and is helpful to us today. The first objection you see is in verse 14, look there is there injustice on God's part? In other words, isn't it unfair for God to save some and condemn others solely based on his good pleasure and not on any human condition? And Paul responds by no means. And the main reason Paul gives that God is not being unfair in election is that God as the God of the universe, can have mercy on any sinner whom he pleases to have mercy on.

10:56So look at verse 15. God said to Moses, quoting Old Testament scripture, I will have mercy on whom I have mercy and I will have compassion on whom I have compassion. God would be just to not show mercy to any sinful human being. None of us deserves God's mercy. So when our text in Matthew says that God conceals the things of salvation from some, this is not injustice, but entirely what sinners deserve. It is God's above and beyond kindness towards some that is undeserved. If we're gonna raise a flag about unfairness, we should raise it at this that God would show kindness to any of us. And it is this electing mercy that decisively saves some sinners.

11:51Verse 16 says, so then it meaning his electing salvific promise. It depends not on human will or exertion, but on God who has mercy. The mercy showing God the opening of eyes to Jesus' works and order to repent of sin and believe the gospel depends not on our efforting or our wisdom or our our Bain striving, but on the God of mercy who intervenes to awaken dead sinners to spiritual life. So God's election is not unfair or unjust. God is free to have mercy on whomever he wills and to harden whomever he wills. But this raises another objection that you may have, which Paul anticipates in verse 19.

12:41Here's the objection as he puts it, you'll say to me, then why does he God still find fault for who can resist his will? In other words, if God is the ultimate determiner of who is saved, how can he blame those who do not repent or let's turn that into an accusation. It's not right for God to hold humans morally accountable since he is the one who has ordained them to be this way and to this objection, Paul does not provide some philosophical answer to resolve the question. Rather he simply says that it is utterly inappropriate to question the righteousness of God. Look what Paul says in verse 20.

13:28Who are you a man to answer back to God? Well, what is molded say to its molder? Why have you made me like this? In other words, you have no right to question God. What God does is always right because he's the standard of righteousness and goodness and justice. Who are you to criticize God for his sovereign election? That's the argument Paul makes. And then he raises a further counter argument in verse 21, has the potter no right over the clay to make out of the same lump one vessel for honorable use and another for dishonorable use? In other words, doesn't God as the creator of the universe have every right to determine how he uses the things that he has made?

14:14And then finally, Paul gives us some insight into why perhaps God would elect some to eternal destruction and some to eternal life. He says in verse 22 and 23, what if God desiring to show his wrath and to make known his power has endured with much patience, vessels of wrath prepared for destruction in order to make known the riches of his glory for vessels of mercy which he has prepared beforehand for glory? Paul is arguing that God has prepared some sinners for destruction in order to accentuate and emphasize his mercy towards other sinners. It's on the backdrop of his just wrath towards sinners that God makes known the riches of his mercy to his elect.

15:06Without justice and wrath, we will not know mercy. Mercy would not even exist if there was no justice and wrath. And God is more glorified by his mercy than by his wrath. So in the end, we must admit three things that scripture teaches. First, scripture teaches that God is sovereign in salvation. Second, it teaches that humans are morally responsible. And third, it teaches that God is always good, holy, fair, and never blameworthy. And this is certainly a mystery. There is certainly a tension here that our finite brains cannot understand, but we can either let our inability to understand, lead us to dismiss the Bible's teaching or tweak the Bible's teaching, or we can wholeheartedly embrace all that God teaches in his word and worship him for his infinite wisdom.

16:04And with that, I wanna challenge us with two applications before we move on to the second part of our text. The first is this, do not criticize God for who and how. He saves. Instead, praise him for his sovereign electing love. Let us take our cue from Jesus. You notice, do you notice how Jesus starts this section? How does he respond to the fact that God hid his works from certain godless cities? Jesus doesn't protest this as unfair or unjust. He doesn't begrudgingly admit that God can do whatever he wants instead he praises his father for it. He thanks his father for it. And remember, we're not talking about God arbitrarily choosing to conceal the truth from a bunch of innocent people.

16:56The context of this passage is God leading people to repentance, which implies that the human race is not full of innocent people, but billions and billions of guilty people who have sinned against God and they're without excuse. He owes nothing to any of us sinners except righteous judgment for profaning his name. And so what should astonish us is not that God justly conceals himself from some sinners, but that he freely and graciously sexts his electing love on some of his enemies, to open our eyes to our sin and embrace the work of Jesus. This is what Jesus is praising God for in this text, and we too should marvel at that reality.

17:44My second application is this, let God's sovereignty slay your sense of self-sufficiency. I know how I first responded when I encountered this doctrine being taught from the Bible. I certainly believed God was gracious to sinners and that he saved them by grace alone. But oh, how desperately I did not want to give up my little part in that salvation. I did not want it to be all of God's grace. I wanted to retain some credit, but Jesus just wants to slay any remaining inkling of pride in us. Again, look back at first 25, the Father is hiding the things of salvation from who the wise and understanding.

18:31Jesus is saying this sort of tongue and cheek. He doesn't actually mean the smart and the intellectual, but those who think they are smart, those who think they are wise, the point is not their education or their status or their mental capacities, but that they are arrogant and that they're self-sufficient and that they're presumptuous and they want a part to play in their salvation. They desperately want to exalt themselves and put themselves forward as having it all together. And that is precisely what Jesus wants to destroy in us and steady wants us to be like little children. This could be more literally translated as infants or babies by referring to children or babies.

19:15Jesus is not commending foolishness or mental incapacity, but he's seeking to highlight man's neediness and his insufficiency. Consider a newborn. All a newborn baby can do is be helpless. There's some of them in the room this morning doing exactly that. This is all a baby has going for him. When he's hungry, he cries. When he is soiled, he cries when he is hurt, he cries when he just doesn't know what to do with himself. He cries all a baby can do is be helpless and hope for the mercy and care of his parents. And this is what Jesus is calling us to. We are to be baby like people who recognize that we can do absolutely nothing to save ourselves.

20:01And so we desperately and fully and gratefully depend on God's free grace. Isn't this what Jesus says to Nicodemus, the great ruler of the Pharisees in John chapter three, he says, unless one is born again, he cannot see the kingdom of God. Nicodemus your elite status in a synagogue, your Jewish heritage, your great amount of learning and rule following gets you nowhere in the kingdom. To truly know God, you must be born again by the Spirit and that text tells us it's a spirit that blows wherever it wishes and of which we have no control. Now, some of you fully embrace this doctrine already, but I also wanna remind us that it makes no sense to respond to the doctrine of God's sovereign election with any hint of arrogance.

20:55Look at me. God chose me. I'm so special or even a negative sort of arrogance. If God's just gonna choose then after the end of the day, why should I repent? Why should I come to him? He's gonna do what he wants. Rather, we should respond to God's sovereign election like the little helpless children that we are. Lord, if you're the decisive actor in my salvation, not me, not some religious system that I follow, not any amount of good works, then Lord just save me. Just save me. I've got nothing to contribute. I've got nothing to offer. I've got no means of saving myself. So I depend utterly and entirely on you.

21:36That is where the doctrine of God's sovereign election should take us. That's where Jesus means for it to take us, to slay our self-sufficiency and rely holy on Him. Before we move on from this section, I wanna show you one more thing from verse 27. Look at, look at verse 27. Jesus says this, all things have been handed over to me by my father, and no one knows this son except the father. No one knows the father except the son and anyone to whom the son chooses to reveal him. Jesus is saying here that the Father and the Son share equal authority in this work of election. Yes, the Father had to hand over his authority to the son while Jesus was in his human nature.

22:20But the point remains, the Son and the Father share authority to sovereignly, elect unto salvation. They share the same will and if they share the same will, it is because the Father and the Son are one and some of your eyes are glazing over because again, we're encountering one of the great biblical mysteries. This is the Trinity. But hang with me. If you look at this text, I think this is very amazing in this verse, Jesus is telling us that the true saving revelation of God is locked up within God himself. Do you see this? Look at the second part of verse 27. No one knows the son except the father.

23:01No one knows the Father except the son. Or you could put it positively. Only the Father knows the son. Only the Son knows the Father. All true knowledge about God is bound up in the Trinity. Only the Father, only the Son and the Holy Spirit can truly know him. They are the keepers of this knowledge and our puny human brains can't perceive this knowledge. It's unavailable to us. It is inaccessible to us unless, unless the same incarnate son who received authority from the Father grants us access to this knowledge. And that's what the end of verse 27 says. That's the glorious gospel reality. It says no one, no one knows the father except the son.

23:50And this is the glorious and and anyone to whom the son chooses to reveal him. When it comes to knowledge of the saving things of God, we're infants, we are babies. We are stuck outside that knowledge. We're unable to peer into the things of God. We don't even know where to look unless Jesus, the gatekeeper of all divine truth chooses to reveal to us what is locked up in the mind of the Trinity. Through him, we have access to things upon which angels long to look. Can you believe that that's what he does? For those whom he calls to himself, we get to appear into the things of the Trinity. So let me summarize. Verses 25 to 27, Jesus slays your self-sufficiency by reminding you that he is the sovereign dispenser of salvation.

24:44And if this is indeed true, what do you do with that? Jesus tells us in verses 28 through 30, look at it as I read. Jesus says to you, you insufficient, you weak little children. Here's what he says, come to me all who labor and are heavy laden and I will give you rest. Take my yoke upon you and learn from me. For I am gentle and lowly in heart, and you will find rest for your souls. For my yoke is easy and my burden is light. Now, some of you're still thinking that God's sovereign election puts you in a straight jacket. It turns us all into robots who are unable to do anything of our own accord or by our own will.

25:29But in verse 28, Jesus thinks differently. He actually invites us to do something to make a real decision to act. And he doesn't say, come to me, those who I elected before the foundation of the world come to me, all my chosen ones. No, he says, come to me all, all who labor and are heavy laden. So Jesus can say, I choose to whom I will reveal to Father. But then he can turn right around in these final verses and offer a real genuine invitation for anyone to come to him. To which every single one of us is responsible to respond, yes for salvation. And then every day after that, again, as mysterious as it is, God's sovereign election and man's real responsibility are compatible in scripture.

26:23I I echo the sentiment of one preacher who said how God harmonizes these two things is his problem, not mine. Nevertheless, the sovereign dispenser of salvation himself is now beckoning you with this simple but real invitation. Come to me and I think the emphasis is on the me and verse 27, Jesus has told us that he alone is the person who can reveal God to us, the only person through whom we can truly know the Father. And so his invitation makes perfect sense, come to me and is called to come towards him. I believe implies that we are prone to head in the wrong direction, that those to whom he speaks are tempted to move not towards him but away from him.

27:10Which I think leads us to the second part of this verse, which is the Ines Jesus beckons to come to him. All those who are laboring and heavy laden, the word used for labor here means to exert oneself physically or spiritually or mentally to the point of exhaustion. Jesus is calling to himself those who are toiling and frantically working. And in the context of our passage, I believe it is referring to those who are exhausting themselves in the weary search for truth to know the Father. It describes those who are looking for relief from guilt through their own works who are striving to earn their own right standing before God and find peace with him.

27:53And these weary workers are also heavy laden, which means literally to be loaded up with a heavy burden. It's the same word that Jesus', Jesus will use in Matthew 23 verse four, when he accuses the Pharisees of tying up heavy burdens, hard to bear and laying them on the people's shoulders. The heavy burdens in this passage refer most directly to the extra biblical laws that the Pharisees heaped upon the Jewish people. So Jesus is calling to those who are feud, working to own their own salvation, to earn their own righteousness, who are weighed down by the demands of the law. And the incentive he provides to these people to come to him is that they would find rest.

28:40And for those of us who are laboring, those of us who are heavy laden, who are feeling the demands upon us, what better incentive is there than rest? But then immediately, if you keep breeding, you get verse 29 where Jesus explains what it looks like to come to him. He says, take my yoke upon you and learn from me and the pursuit of rest. This comes as a surprising, maybe discouraging word. Jesus says that the way in which you will find rest is to take up my yoke. A yoke is a wooden contraption put on an animal like an ox, often to unite two animals together that they might bear a heavy load like a plow or a cart.

29:25And the yoke was a symbol of submission because it was used by the owner of the animals to guide them and provide them direction. And so this language of yoke be began to be used by the Jews to refer to a student who submitted himself to a teacher. The yoke was a metaphor for discipleship. It was a yoke of instruction. It was a yoke of the law. It was a yoke of commandments. And this is what Jesus is asking his followers to do. Take my yoke upon me on you, learn from me. And he's asking us to submit to his lordship, to his teaching, to his instruction, to his commandments. He's asking us to obey him.

30:08Coming to Jesus for salvation is also coming to Jesus and utter submission. We cannot take Jesus as our savior without also surrendering to him as our Lord. And maybe you're thinking, oh man, coming to Jesus is just trading one yoke for another yoke, one law for another law, one burden for another burden. Where's the rest? Where's the rest? The thing about Jesus' yoke is that it is not like the yoke of the scribes and the Pharisees who oppressed others with their manmade laws, who heaped heavy burdens on the people that they themselves were unwilling to lift a finger to do. Look at how Jesus describes his own yoke.

30:54In verse 30, Jesus says, my yoke is easy and my burden is light. How is Jesus' yoke? Easy? Didn't we see that Jesus's law in the Sermon on the Mount is even more radical than the Faira law? It's not just external, it's internal. But the difference between the yoke of the Pharisees and the yoke of Jesus is simply this Jesus' yoke is the right yoke. It will fit you well. You will not chafe against it. Jesus's yoke is the right yoke. One commentator wrote this, the cure for a heavy burden is not to have no burden but a light burden, the right burden. Jesus offers us rest not by inviting us to do nothing, but by leading us to the right activities.

31:51So let me leave you with two reasons. The text gives us to remind us of the lightness and rightness of Jesus' yoke. One reason Jesus' yoke is easy is because it leads to eternal benefits. This is the incentive Jesus provides. You will find rest for your souls. What makes following Jesus easy is not that it is undemanding or uncosted, but that the difficulty of it does not compare to the eternal benefits one will receive when they're resting in Christ and his promises. This yoke leads to true and satisfying soul. Rest. It implies salvation from sin, peace with God, life and joy in his presence for all eternity.

32:42So the yoke is worth it. The light momentary affliction produces an eternal weight of glory. But at the core, what makes Jesus' yoke easy and very much unlike the yoke of the Pharisees is Jesus himself. You will not feel threatened by the yoke when you understand to whom it belongs. It's his character, it's who he is and it is what he has done that makes his yoke so easy. And we see this most clearly right in verse 29. Jesus' yoke is easy and his burden is light because Jesus says, I'm gentle and I'm lowly in heart. If you come to him this morning, weary and heavy laden your savior, and your Lord is meek and humble and eager to help you.

33:37If you come to him this morning tired and beaten down by the demands of life, he does not look upon you with disappointment and disgust, but with tenderness to carry these burdens for you. If you come to him this morning carrying sin and guilt, he does not wag his finger at you, but he meets you with compassion and forgiveness. If you come this morning toiling and striving to find favor and success in the eyes of God and men thinking your labors are never enough, he offers you rest. Jesus is everything. The Pharisees were not. The Pharisees loaded up the people with heavy burdens, but Jesus took upon himself the heavy burdens that every sinner ought to have borne themselves and he carried them to the cross.

34:28His yoke is easy because the biggest work, the most impossible work, the work we could never do, he took care of for us to all who are heavy laden with sin and laboring under the demands of the law. Remember that the law can do nothing but condemn you. Galatians five 10 says, all who rely on works of the law are under a curse. For it is written cursed. Be everyone who does not abide by all the things written in the book of the law. If you are relying on your own obedience to the law this morning for your right standing before God, if you're relying on your own wisdom, your own understanding, your own fulfillment of other people's expectations of you, then you're cursed because your labors will never satisfy any of the demands.

35:20But the gentle and humble savior, he left his seat in glory to bear the curse of the law by becoming a curse for us. When Jesus was in the garden of Gethsemane, he began to feel sorrowful and troubled. It says even to the point of death. And the reason for his sorrow, his heavy lateness, was because his father was calling him to drink the cup of his wrath on behalf of sinners. And that's what he did on the cross for us. He took upon his shoulders, the wrath reserved for us, and he perfectly fulfilled God's law on our behalf. And if he has carried this infinitely immense burden for all of his elect, how will he also not graciously carry for us so many other lesser burdens in this life?

36:11They are but feathers upon his shoulders. Some of us carry guilt over past sins, remorse over mistakes you've made, decisions that have cost you. Others are weighed down by your fear of failure, your fear of men, your perfectionist expectations that you place on yourself. Some of you are physically and mentally exhausted by the demands of your jobs or the never ending daily chores in your home. Some of you bear the weighty burdens of your own physical weakness or your own sickness or the sickness of a loved one, someone who's declining in health. Some of you are laboring tirelessly to earn your own salvation.

36:53You really think that your good deeds will grant you favor with God. And the temptation in all these myriad of situations is to get your rest, to get your relief by working harder, by doing it better, by finding the solution yourself. Even the president of our nation earlier this week when talking about the Russia, Ukraine war, he implied that, well, maybe if I save 7,000 more lives in Ukraine, God will let me into heaven. Even Trump. He's looking for rest through his works and accomplishments. And in the midst of the endless list of rules that you try to follow, the heaping piles of guilt that might crush you, the lack of peace, the lack of joy, the total exhaustion, Jesus says, come to me and I will give you rest.

37:40Come to terms with your limitations. Come to terms with your child likeness. Admit your desperation. Admit that you're at the end of your resources and turn from yourself. Turn from your sin, turn from the law and believe holy on the Lord Jesus Christ. And he'll give you rest for your soul. He is the gentle yoke giver who makes this promise in John 6 37. All that the Father gives me will come to me and whoever comes to me, I will never cast out. Let's pray. Father, we thank you Lord of heaven and earth, that you have hidden these things from the wise and understanding and graciously revealed them to us.

38:26Your children. Would you be revealing them to some even now? And would you humble us under your sovereignty and under your overwhelming mercy? We pray with the early church Father Augustine, you have made us for yourself, Lord. And our heart is restless until it rests in you. So draw us to your son, our Savior, and our Lord, and give us soul rest as we depend on Him alone. We pray in his name. Amen.

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The End Is Not Yet

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Surpassing Worth Of Christ

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