Hope of the Gospel — The Yoke of Jesus - Part 2
Having thus thanked his father that he has done after his own 'good and acceptable and perfect will', he turns to his disciples, and tells them that he knows the Father, being his Son, and that he only can reveal the Father to the rest of his children: 'All things are delivered unto me of my father; and no one knoweth the son but the father; neither knoweth any one the father save the son, and he to whomsoever the son willeth to reveal him.'
It is almost as if his mention of the babes brought his thoughts back to himself and his father, between whom lay the secret of all life and all sending--yea, all loving.
The relation of the Father and the Son contains the idea of the universe.
Jesus tells his disciples that his father had no secrets from him; that he knew the Father as the Father knew him.
The Son must know the Father; he only could know him--and knowing, he could reveal him; the Son could make the other, the imperfect children, know the Father, and so become such as he.
All things were given unto him by the Father, because he was the Son of the Father: for the same reason he could reveal the things of the Father to the child of the Father.
The child-relation is the one eternal, ever enduring, never changing relation.
Note that, while the Lord here represents the knowledge his father and he have each of the other as limited to themselves, the statement is one of fact only, not of design or intention: his presence in the world is for the removal of that limitation.
The Father knows the Son and sends him to us that we may know him; the Son knows the Father, and dies to reveal him.
The glory of God's mysteries is--that they are for his children to look into.
When the Lord took the little child in the presence of his disciples, and declared him his representative, he made him the representative of his father also; but the eternal child alone can reveal him.
To reveal is immeasurably more than to represent; it is to present to the eyes that know the true when they see it.
Jesus represented God; the spirit of Jesus reveals God.
The represented God a man may refuse; many refused the Lord; the revealed God no one can refuse; to see God and to love him are one.
He can be revealed only to the child; perfectly, to the pure child only.
All the discipline of the world is to make men children, that God may be revealed to them.
No man, when first he comes to himself, can have any true knowledge of God; he can only have a desire after such knowledge.
But while he does not know him at all, he cannot become in his heart God's child; so the Father must draw nearer to him.
He sends therefore his first born, who does know him, is exactly like him, and can represent him perfectly.
Drawn to him, the children receive him, and then he is able to reveal the Father to them.
No wisdom of the wise can find out God; no words of the God-loving can reveal him.
The simplicity of the whole natural relation is too deep for the philosopher.
The Son alone can reveal God;
the child alone understand him.
The elder brother companies with the younger, and makes him yet more a child like himself.
He interpenetrates his willing companion with his obedient glory.
He lets him see how he delights in his father, and lets him know that God is his father too.
He rouses in his little brother the sense of their father's will; and the younger, as he hears and obeys, begins to see that his elder brother must be the very image of their father.
He becomes more and more of a child, and more and more the Son reveals to him the Father.
For he knows that to know the Father is the one thing needful to every child of the Father, the one thing to fill the divine gulf of his necessity.
To see the Father is the cry of every child-heart in the universe of the Father--is the need, where not the cry, of every living soul.
Comfort yourselves then, brothers and sisters; he to whom the Son will reveal him shall know the Father; and the Son came to us that he might reveal him.
'Eternal Brother,' we cry, 'show us the Father.
Be thyself to us, that in thee we may know him.
We too are his children: let the other children share with thee in the things of the Father.'
Having spoken to his father first, and now to his disciples, the Lord turns to the whole world, and lets his heart overflow:--St Matthew alone has saved for us the eternal cry:--'Come unto me all ye that labour and are heavy laden, and I will give you rest.'
--'I know the Father; come then to me, all ye that labour and are heavy laden.'
He does not here call those who want to know the Father; his cry goes far beyond them; it reaches to the ends of the earth.
He calls those who are weary; those who do not know that ignorance of the Father is the cause of all their labour and the heaviness of their burden.
'Come unto me,' he says, 'and I will give you rest.'
This is the Lord's own form of his gospel, more intensely personal and direct, at the same time of yet wider inclusion, than that which, at Nazareth, he appropriated from Isaiah; differing from it also in this, that it is interfused with strongest persuasion to the troubled to enter into and share his own eternal rest.
I will turn his argument a little.
'I have rest because I know the Father.
Be meek and lowly of heart toward him as I am; let him lay his yoke upon you as he lays it on me.
I
do his will, not my own.
Take on you the yoke that I wear; be his child like me; become a babe to whom he can reveal his wonders.
Then shall you too find rest to your souls; you shall have the same peace I have; you will be weary and heavy laden no more.
I find my yoke easy, my burden light.'
We must not imagine that, when the Lord says, 'Take my yoke upon you,' he means a yoke which he lays on those that come to him; 'my yoke' is the yoke he wears himself, the yoke his father lays upon him, the yoke out of which, that same moment, he speaks, bearing it with glad patience.
'You must take on you the yoke I have taken: the Father lays it upon us.'
The best of the good wine remains; I have kept it to the last.
A friend pointed out to me that the Master does not mean we must take on us a yoke like his; we must take on us the very yoke he is carrying.
Dante, describing how, on the first terrace of Purgatory, he walked stooping, to be on a level with Oderisi, who went bowed to the ground by the ponderous burden of the pride he had cherished on earth, says--'I went walking with this heavy-laden soul, just as oxen walk in the yoke': this picture almost always comes to me with the words of the Lord, 'Take my yoke upon you, and learn of me.'
Their intent is, 'Take the other end of my yoke, doing as I do, being as I am.'
Think of it a moment:--to walk in the same yoke with the Son of Man, doing the same labour with him, and having the same feeling common to him and us!
This, and nothing else, is offered the man who would have rest to his soul; is required of the man who would know the Father; is by the Lord pressed upon him to whom he would give the same peace which pervades and sustains his own eternal heart.
But a yoke is for drawing withal: what load is it the Lord is drawing?
Wherewith is the cart laden which he would have us help him draw?
With what but the will of the eternal, the perfect Father?
How should the Father honour the Son, but by giving him his will to embody in deed, by making him hand to his father's heart!
--and hardest of all, in bringing home his children!
Specially in drawing this load must his yoke-fellow share.
How to draw it, he must learn of him who draws by his side.
Whoever, in the commonest duties that fall to him, does as the Father would have him do, bears His yoke along with Jesus; and the Father takes his help for the redemption of the world--for the deliverance of men from the slavery of their own rubbish-laden waggons, into the liberty of God's husbandmen.
Bearing the same yoke with Jesus, the man learns to walk step for step with him, drawing, drawing the cart laden with the will of the father of both, and rejoicing with the joy of Jesus.
The glory of existence is to take up its burden, and exist for Existence eternal and supreme--for the Father who does his divine and perfect best to impart his glad life to us, making us sharers of that nature which is bliss, and that labour which is peace.
He lives for us; we must live for him.
The little ones must take their full share in the great Father's work: his work is the business of the family.
Starts thy soul, trembles thy brain at the thought of such a burden as the will of the eternally creating, eternally saving God?
'How shall mortal man walk in such a yoke,' sayest thou, 'even with the Son of God bearing it also?'
Why, brother, sister, it is the only burden bearable--the only burden that can be borne of mortal!
Under any other, the lightest, he must at last sink outworn, his very soul gray with sickness!
He on whom lay the other half of the burden of God, the weight of his creation to redeem, says, 'The yoke I bear is easy; the burden I draw is light'; and this he said, knowing the death he was to die.
The yoke did not gall his neck, the burden did not overstrain his sinews, neither did the goal on Calvary fright him from the straight way thither.
He had the will of the Father to work out, and that will was his strength as well as his joy.
He had the same will as his father.
To him the one thing worth living for, was the share the love of his father gave him in his work.
He loved his father even to the death of the cross, and eternally beyond it.
When we give ourselves up to the Father as the Son gave himself, we shall not only find our yoke easy and our burden light, but that they communicate ease and lightness; not only will they not make us weary, but they will give us rest from all other weariness.
Let us not waste a moment in asking how this can be; the only way to know that, is to take the yoke on us.
That rest is a secret for every heart to know, for never a tongue to tell.
Only by having it can we know it.
If it seem impossible to take the yoke on us, let us attempt the impossible; let us lay hold of the yoke, and bow our heads, and try to get our necks under it.
Giving our Father the opportunity, he will help and not fail us.
He is helping us every moment, when least we think we need his help; when most we think we do, then may we most boldly, as most earnestly we must, cry for it.
What or how much his creatures can do or bear, God only understands; but when most it seems impossible to do or bear, we must be most confident that he will neither demand too much, nor fail with the vital creator-help.
That help will be there when wanted--that is, the moment it can be help.
To be able beforehand to imagine ourselves doing or bearing, we have neither claim nor need.
It is vain to think that any weariness, however caused, any burden, however slight, may be got rid of otherwise than by bowing the neck to the yoke of the Father's will.
There can be no other rest for heart and soul that he has created.
From every burden, from every anxiety, from all dread of shame or loss, even loss of love itself, that yoke will set us free.
These words of the Lord--so many as are reported in common by St Matthew and St Luke, namely his thanksgiving, and his statement concerning the mutual knowledge of his father and himself, meet me like a well known face unexpectedly encountered: they come to me like a piece of heavenly bread cut from the gospel of St John.
The words are not in that gospel, and in St Matthew's and St Luke's there is nothing more of the kind--in St Mark's nothing like them.
The passage seems to me just one solitary flower testifying to the presence in the gospels of Matthew and Luke of the same root of thought and feeling which everywhere blossoms in that of John.
It looks as if it had crept out of the fourth gospel into the first and third, and seems a true sign, though no proof, that, however much the fourth be unlike the other gospels, they have all the same origin.
Some disciple was able to remember one such word of which the promised comforter brought many to the remembrance of John.
I do not see how the more phenomenal gospels are ever to be understood, save through a right perception of the relation in which the Lord stands to his father, which relation is the main subject of the gospel according to St John.
As to the loving cry of the great brother to the whole weary world which Matthew alone has set down, I seem aware of a certain indescribable individuality in its tone, distinguishing it from all his other sayings on record.
