The Acceptance of the King After the calling of the disciples and the apostles as ambassadors to the Messiah, the king, the evangelist St. Matthew made clear the attitude of the Jews regarding his preaching message. John sent two of his disciples so he would become with the, all together, as disciples on the hands of the king himself. The lord accepted this work, and witnessed of John. 1. John’s sending two disciples 1 – 6 2. The Lord’s witnessing to John 7 – 14 3. The Jews’ Rejection of him 16 – 24 4. The acceptance of the Meek to Him 25 – 30 1. John’s sending two disciples: (Matt 11:1) “Now it came to pass, when Jesus finished commanding his twelve disciples, that he departed from there to teach and to preach in their cities.” The Lord called his disciples to preach, and offered them the power of the spiritual work. He made clear to them the subject of their mission, its limitations, its curriculum and its hardship. He began himself ‘to teach and to preach’, so they would accept the Spirit of teaching, not one through the commandments but also practically through his life, his attitude, and his preaching. This is the live spiritual leadership. It is not merely orders and instructions, but rather making the disciples get trained in testimony by practicing the missionary work itself. It is at this point that the people would taste it and experience it practically. (Matt 11:2,3) “And when John had heard in prison about the works of Christ, he sent two of his disciples, and said to him ‘Are you the coming One, or do we look for another?’” John the Baptist has realized his departure was drawing very near. His mission was almost done altogether. So he sent two of his disciples to the Lord asking him, not out of doubt about him, but to present to his disciples the opportunity to get in touch themselves with the work of Jesus Christ, and get tied to him. They would hence be attracted to him, and attract their other brethren, the disciples of John, to follow him as well. It is impossible that St. John would doubt Christ. It was he who witnessed of him when still in his mother’s womb, when St. Mary came in, carrying in her womb the Lord Jesus, a little embryo. It was then that St. John joyfully leapt, and this was the first hidden preaching work, where the embryos John testified to his mother Elizabeth about the word incarnate. He was the first to come forth joyfully, kneeling in worship, overjoyed in praise, when still in his mother’s womb. St. John came as the Lord’s forerunner, for he was spoken of (Matt 11:10) “Behold, I send my messenger before your https://coptic-treasures.com/ face, who will prepare your way before you.” So, how could he have prepared the way, and yet doubt him? + He voluntarily pretended to be ignorant, not to learn, for he was knowledgeable of the mysteries of incarnation, but it was to speak to his disciples of the Lord’s surpassing him, and to convince them of what was mentioned in the Holy Book: that he was God who came down in the flesh, and that all people are his servants to pave the way for his coming. This is according to what the singer said ‘Blessed is he who comes in the name of the Lord.’ St. Cyril the great + He chose himself disciples to bear testimony to Christ, not to be separated from him. They esteemed their Master immensely, and they have heard from him, and were astonished. When John’s death drew near, he wished to make them firm in the faith of Christ himself. He therefore said to two of his disciples “Go, and ask.” This is not because of any doubts on my part, but is rather for your own teaching. God and ask hear of him what I have told you of him. You have heard of me, I the messenger. Be firm in what I said by means of the judge.” As for the words of Jesus, it was for their teaching as well: “The blind can see.” It is as if he is letting them: “You have seen me and therefore know me! You have seen my works, then you should know their doer. Bless is he who is not obstructed in me. This I say for your sake and not for the sake of John.” St. Augustine + As a prophet he prophesied in his life of his imprisonment, and so he was a symbol of the quiet and silent law that was also imprisoned. The law informed us of Christ, and the forgiveness of sins. The law promised humanity of the kingdom of heaven, which was fulfilled by John to make the law objective put into effect. But the law, in the person of John was silent. The evildoers imprisoned him, and when put in bondage, no one came to know Christ. The Law, symbolized by John, sent its apostles, to observe the deeds of the gospel. They also observed the truthfulness of the faith through the eight of these miracles. (Gal 4:31) “So then, brethren, we are not children of the bondwoman but of the free.” John did not mean to treat a particular ignorance in him but he was treating the ignorance of his disciples. He had previously declared that Christ came for the forgiveness of sins. And now, he was sending the disciples to Christ to witness his deeds then the teachings of Christ would be firm in them, and they would preach nothing but him. They would no more be waiting the now Christ. St. Hillary, Bishop of Portiere https://coptic-treasures.com/ + It was normal that this old law that spoke of Christ, and who has become imprisoned in the hearts of the believers, and put in jail, it was normal it lacked the light, this is because these used to be a great deal of torture behind the bars of misconception. This is why it could not continue till the end as an observer for the divine goals unless supported by the gospel’s message. St. Amboosios St. John when in prison was carrying secretly they binding of the old law thereby breaking it. He sent two of his disciples to be blessed by the gospel, which would enable them to enter the kingdom of God. At this point the law hands over humanity to God’s free grace. His sending two of his disciples refers to the Jewish people and the gentiles. The Jews have broken the written law, and the gentiles also broke the normal law. St. Paul the apostle says, (Rom 3:9) “For we have previously charged both Jews and Greeks that they are all under sin.” All were in need of the faith in Christ for the sake of salivation. St. John Chrysostom things St. John the Baptist has sent his disciples to the Lord Jesus because there arose some jealousy among them. In the gospel of our teaching St. John it is written (John 3:26) “and they came to John and said to him ‘Rabbi, he who was with you beyond the Jordan, to whom you have testified…behold, he is baptizing, and all are coming to him.’” Once more, the book of our teacher St. Matthew speaks of John’s disciples coming to the Lord saying, (Matt 9:14) “Why do we and the Pharisees fast often, but your disciples do not fast?” St. Cyril the great believed in that same opinion Jesus’ answer to John’s disciples was a practical one. He told them (Matt 11:4-6) “Go and tell John the things which you hear and see: the blind see and the lame walk; the lepers are cleansed and the deaf hear; the dead are raised up and the poor have the gospel preached to them. And bless is he who is not offended because of me.” The Lord presented a live picture through hearing and vision to the disciples of St. John. They heard the words of his divine and unlimited love towards humanity, and saw his deeds. Finally he warned them being offended in him. For, when in his suffering, and the cross bearing, they who do not enter his deep mysteries are offended of him. This warning is not addressed to St. John the Baptist. For, previously, John himself declared the mystery of the cross by saying ‘Here is the Lamb of God, that carries the sins of the world’ (John 11:29), by being called ‘The Lamb of God’ the cross is declared, by which the sins are carried by him. The talking is therefore addressed to John’s disciples so they would not be offended of him. St. John Chrysostom thinks they disciples of John have doubted in their hearts, so they Lord rebuked them without hurting their feelings; “He added the last statement rebuking them secretly, for they were offended because of him, he could see in them their objection of him, and he made no one see it, but left then to their own conscience, https://coptic-treasures.com/ attracting them mod to himself by saying “Blessed is he who is not offended because of me.”” + What does he mean by saying “Blessed is he who is not offended because of me?” he is as if saying “for real I do make miracles, but I shall not be disgusted of bearing the scorns. For I am walking in the way of death. I wish those who honor me because of the miracles, would not scorn me at death.” Father Gregouy the Great 2. The Lord’s Testimony of John: The evangelist says, (Matt 11:7) “As they departed, Jesus began to say to the multitudes concerning John: “What did you go out into the wilderness to see? A reed shaken by the wind?”” The Lord Jesus did not speak about St. John the Baptist except after the disciples departed ‘So he would not seem deceptive to the man.’ The Lord praised him saying ‘A reed shaken by the wind?’ As St. Augustine says, “Surely, John was not a reed shaken by the wind, because he was not carried away by every teaching wind.” + (Matt 11:8) “But what did you go out to see? A man clothed in silk garments? Indeed, those who wear soft clothing are in kings’ houses;” For John was wearing coarse and rough clothes, for they were of camel’s hair. (Matt 11:9) “But what did you go out to see? A prophet? Yes, I say to you, and more than a prophet.” Why was John better than a prophet? This is because the prophets have prophesied of the Lord’s coming, and desired to see him but were unable to. But as for him, he obtained what they had asked for. He has seen the Lord, and pointed his finger at him saying, ‘He is the Lamb of God who carries the sin of the world’ (John 1:29). In this way, John presented a testimony of him, for he said (Matt 11:11) “Assuredly I say to you, among those born of women, there has not risen one greater than John the Baptist; but he who is least in the kingdom of heaven is greater than he.” He is younger from the poi8nt of view of time, although the greatest in honor. John is surely very great among the people, who have no one among them greater except it be Christ! By saying the ‘least in the kingdom of heaven’ that is to say among the angels. The least among the heavenlies is greater than John. In this way, the Lord presented a picture of the greatness of the heavenly kingdom, so we would be eager for it. He put before our eyes a city that we have to become eager to dwell in it. St. Augustine https://coptic-treasures.com/ + “Among those born of women, there has not risen one greater than John the Baptist; but he who is least in the kingdom of heaven is greater than he.” What he meant is that John is greater than all people, if you wish to say, he is an angel (Matt 11:10). But he who is an angel or a prophet on earth, is the least in the kingdom of heaven, that is, lesser than the rank of angels. Moreover, he who is the least in the kingdom of heaven, that is to say, the angel, he is greater than he who is the greatest of all humanity on earth. St. Jerome + John was like all those before him, being born of women. But those who accepted the faith in Christ are not born of women, but are children of God. As the wise evangelist says, (John 1:11,12) “But as many as received him to them he gave the right to become children of God…” We have therefore become the children of God in the highest born again (Peter 1:23) “Not of corruptible seed but incorruptible, through the world of God which lives and abides forever.” Therefore, all born not of vain corruption, but of the world of God that remains, surpasses that born of woman. Notice that before the resurrection of Christ from the dead, and his ascension to the heavens, there was none among women with the spirit of adoption, and no one was called children to god (John 7:39). So, Christ does not lessen the position of the prophets; He just wished to manifest the evangelical life, and how much more sublime it is than the life of the old law. St. Cyril the Great What did you go out into the wilderness to see? The wilderness is to be understood in a secretive way, as the place deprived of the Holy Spirit, that has no place for God’s dwelling. The ‘reed’ means the person absolutely absorbed by the glory of the world, and that has emptied his life. There is not inward fruit of the truth; he only carries the appearance of joy outwardly and not inwardly. He responds to every drift of wind, that is to say to the suggestions of the evil spirits, and therefore he could never be stable or firm. He says, “What did you go out to the wilderness to see? A reed shaken by the wind?” Have you gone to see a man that knows nothing about God, and that responds to the breeze of every evil spirit? He spoke to them in a spirit of praise, and not as someone who rebukes. He wished to confirm that they do not see in John something empty or hollow or changeable. + The clothes or garments mean secretively the body worn by the soul. It is soft when in luxury and indecency. As for the kings, this name here concerns the fallen angels, those that rule people as the world rulers. These have the luxurious garments and dwell in the houses of the kings. This means those that had their bodies corrupt and worn out during time of indecency. They are dwellings of the devils that choose those places as houses for themselves, appropriate for their plots and evil deeds. St. Hillary, Bishop of Poitier https://coptic-treasures.com/ + What is meant by the reed is the human soul that loves the world. It is this that if touched by any praise or blame, is deviated on the spot from the way that it desires. It there is a breeze of praise, coming from a human mouth that is sweet to her, it rejoices, and gets uplifted, then bends in gratitude. And if a breeze of blame comes from the same source that presented the breeze of words of praise, it bends down a second time on the other side, and yields to the power of the storm. As for John, he was not the reed shaken by the wind. He was not conceited with praise and was not upset by being blamed. He was not risen with any success and was not thrown down by any ordeal. John was not the reed shaken by the wind. He was a man unmoved by any circumstances, and is deviated from his way. I wish we could keep stable our soul in the midst of the changeable winds of peoples’ tongues, and condemning would not arouse us to anger, and neither would success move us to have harmful givings. Father Gregory the Great + John the Baptist did not put on silky and soft garments, because he did not disregard sin and was hypocritical to those who practiced it. He rather blamed them shamefully and severely, in bitter words, saying (Luke 3:7) “Brood of vipers, who warned you to flee from the wroth to come?” King Solomon also says, “The words of the wise are similar to nails and spurs, and do not tolerate the stupidity of sinners but rather wounds them.” Father Gregory the Great (Matt 11:12) “And from the days of John the Baptist until now the kingdom of heaven suffers violence, and the violence take it by force.” John the Baptist came as the forerunner to the Lord Jesus, and thus the way to the kingdom was opened. Every believer is able to steal it violently by living struggle. Indeed, the kingdom is God’s free gift, but it is not offered to the slothful and careless, but rather to those struggling as if they are stealing it. St. Jerome says, “Without force you will not obtain the kingdom of heaven. If you do not knock zealously you will not receive the heavenly bread. Is it not true theft when the body of man wants to become like God, and ascends to the place from where the angels have fallen, so as to condemn angels?” St. John El Dergy speaks of the necessity for struggle and force saying “All those who begin the goal struggle which is hard and narrow, but at the same time easy, it is appropriate for them to realise they have to jump in the fire, if they really wish for the heavenly fire to dwell in them. Let everyone search himself, and eat his bread with bitter herbs, and drink the cup with tears, lest his service would lead him to selfcondemnation.” He also says, “Let us run zealously as people called upon by our God and our king, lest due to our short life we would be found on the day of our death, fruitless and thus perish in hunger.” https://coptic-treasures.com/ Father John from Kronsdaht speaks of the struggle in violence saying, “Who made the way for the chosen ones to be narrow? The world pressures the chosen ones, and the devil pressures them and on the body as well. This is what made the way to the heavenly kingdom so narrow.” He also says, “If we do not struggle daily to overcome the attacking passions, and possess the kingdom of God in our hearts, the passions will possess us over powerfully and violently, and thus steal our souls just as thieves do.” Father John presents himself as an example for struggle in prayer saying, “People say if you do not feel like praying, then it is better not to. These words are silly and deceitful and worldly. If you pray only when you feel like it, you will cease praying altogether, and this is what the body desires. “The kingdom of heaven is taken by violence;” You will not be able to work for your salvation without taking yourself by violence.” He moreover says, “You do not terminate your work only when you feel like it, but you terminate it in particular when you do not feel like it. Know well that this applies to every normal deed regarding the time. It applies in particular to the deeds that concern the salvation of the soul such as prayers, reading the world of God, disciplinary books, and sharing in the divine service, and good deeds, and preaching the word of God and so on. Do not yield to the lazy body that is filled with evil, for it is reedy to be in constant relaxation to lead us to eternal perishing during the temporary peace and earthly pleasure. It was said, (Gen 3:19) “with the sweat of your face you eat bread.”” St.Ambrosios stresses the importance of constant struggle with no lenience at all. He says, “To lose one hour is not an easy matter, for the hour is a part of our entire life.” Some way ask, “Why does the Lord Jesus say “The kingdom of heaven is taken by violence?” St. Jerome answers, “Look, is it not considered by violence when the body wants to become a god, and ascends to the place from where they angels have fallen, and condemn angels?”” St. Ambrosis thinks they church has been able, in faith to take by force the kingdom from the Jewish syndicate. It has obtained becoming the children of God whereas those intended have become deprived of it. The Lord Jesus continues speaking saying, (Matt 11:13-15) “For all the prophets and the law prophesied until John. And if you are willing to receive it, he is Elijah, he answers, “I am not.” So, how can this be?” The scholar Oreganns says “He is John and is not Elijah at the same time. It is not his person, because he does not know about himself that he has played the role of a previous personality. In this way St. John the Baptist confirms his rejection of the concept of copying the spirits. That is to say, re-incarnation for a second time. He came as having the same concepts and tendencies as the prophet Elijah.” This was supported by many church fathers such as St. John Chrysostom and St. Augustine and others. https://coptic-treasures.com/ Father Gregory the Great says, “The angel spoke to Zechariah concerning John (Luke 1:17) “He will also go before him in the spirit and power of Elijah.” Just as Elijah came prior to the second coming, so does John come prior to the first coming; Also, just as Elijah is the forerunning to the coming Judge, so does John forerun the Savior now. Therefore John is Elijah in the spirit, and not in his person.” This is what the Lord says, “He who has ears to hear let him hear,” that is to say, he who has the inner ears, that are able to hear the spiritual issues and be aware of them, can hear and be aware that Elijah came as a forerunner to the Messiah the Savior, who was spoken of by many prophets, and that was paved for by the old law through the symbols and the shadows. These two ears are a gift from God. As St. Jerome says, “Isaiah says, “The Lord gave me ears (Isaiah 50:5). If I am not an ear to the heart, he granted me an ear to hear God’s message with.”” 3. The Rejection of the Jews to Him: The Lord spoke of St. John the Baptist, and bore testimony of him for being the forerunner who has prepared the way for him. He made clear that some have rejected him just as they have rejected the heavenly king himself. They presented justifications and pretexts that were all wrong for their rejection. (Matt 11:16-19) “But to what shall I liken this generation? It is like children setting in the marketplace and calling to their companions, and saying “We played the flute for you, and you did not dance; we mourned to you, and you did not lament? For John came neither eating nor drinking, and they say, ‘He has a demon.’ The son of man came eating and drinking and they say ‘Look, a glutton and a wine bibber, a friend of tax collectors and sinners!’ But wisdom is justified by her children.”” He was rejected by the scribes, the Pharisees and the Sadducees… Also by those studying at their hands, carrying on their haughty spirit. But they were unable to be released from their ego, and to accept the word of truth, and to realise wisdom, God sent to them he who could lament, such as John the Baptist, the rebel against sin. But they did not regret as sinners to repent; they rather rebelled against him. Then the Lord himself came to them, playing the flute of tender love, and yet they did not dance joyfully. The prophet came to them undesirable of even the necessities of life such as food, drink and garments. He wished them to go back from this idle life of luxury. They then accused him of hearing a demon in him. The Son of God cam e to them in the flesh, in their midst, sharing their human life to attract them to him in love. He was as their friend, but they scorned his attitude as a lover of sinners and tax collectors. When man’s inner vision is corrupted, he could find for himself all the justification to reject God’s work. He cannot stand. God’s love and his tenderness, and neither does he accept his discipline. He is not attracted to the sweet divine words, and is not warned by the threats either. https://coptic-treasures.com/ The Old Testament came charged with the constant praise to make joyful the bride’s heart with her Groom. The Jews did not realise the joy of these praises; it rather shut the door in the Groom’s face. The prophets too came to offer the wonderful inheritance, in an attempt to soften their hard hearts. But they were not warned…. they did not accept they Lord Jesus, they Groom to rejoice and brighten up their hearts. They did not accept the Redeemer who would save them from the everlasting damnation. After the Lord had presented his teaching and his powerful deeds, confirming to them his love, he began to rebuke them for not repenting. He said, (Matt 11:20,21) “Woe to you, Chorazin! Woe to you Bethsaida! For if the mighty works which were done in you had been done in Tyre and Sidon, they would have repented long ago in sackcloth and askes.” Nothing saddens God’s heart as the hardness of the hearts of his children. To these was given God’s many blessings, and yet their hearts were unmoved; whereas if these blessings were granted to strangers, they may have repented hastily, and returned to God. This is why the Lord assures us that many come from the east and the west to the kingdom of God, and they would be blessed with Abraham’s embrace, whereas the kingdom’s children would be deprived of it. For a second time, the Lord assures us that though the strangers are expelled from the kingdom, yet their bitterness is less than the bitterness of the children of the kingdom that are expelled from it. For he says (Matt 11:24) “But I say to you that it shall be more tolerable for the land of Sodom in the Day of Judgment than for you.” He who knows much and errs, is beaten more! 4. The Simple and Good accept Him: Those who believed themselves to be wise have rejected him, whereas the simple accepted him. He therefore proclaimed to them his divine mysteries. He offered them a praise of joy and overwhelming to his Father for their sake; (Matt 11:25) “And at that time Jesus answered and said ‘I thank you Father, Lord of heaven and earth, that you have hidden these things from the wise and prudent and have revealed them to babes.’” Indeed, God desires to declare his mysteries to humanity with no differentiation. He does not forbid anyone for knowing him. But those who think themselves wise and knowledgeable as the haughty Pharisees or the Genurites who thought they know concept of gnosis, and how that was able to save then, these are heavy with their ego. They are unable to enter the way of God’s true knowledge. But he who accepts the Messiah the king in simplicity of heart, and carries his cross in modesty, would be as a child in his Father’s embrace. Then the Lord will grant him to know him, for the Lord Jesus says (Matt 11:26,27) “Even so father, for so it seemed good in your sight. All things have https://coptic-treasures.com/ been delivered to me by my Father, and no one know the son except the Father. Nor does anyone know the Father except the son, and the one to whom the son wills to reveal.” + ‘I thank you Father…’ Look now, how Christ who is so for away from sin says ‘I confess, I thank you Father.’ Confession does not concern sinners only, but it sometimes concerns those who praise God as well. Therefore we confess in our praises to God, and in our blaming of ourselves. Both of these matters are a good confession, whether it be in the blaming of yourselves, you who are not without sin, or be it in your praises God who is infallible…. + Listen to the confession of God, “I confess to you Father, Lord of heaven and earth.” This confession, as said previously, means gratitude “because you have hidden this from the wise and prudent and have revealed it to babes.” What is this, my brethren? Understand what he means by the wise and the prudent, and as a counterpart. ‘The babes.’ He did not say he declared it to the stupid and the ignorant, but rather ‘I declared it to babes.’ He hid it from those who are wise, those who are truly haughty and scornful, those who falsely pretend to be great, but in reality they are only haughty. Who are the babes? They are the moobst ones; by saying ‘I declared it to babes’ he made it clear he meant ‘the pride under word ‘wisdom and prudence.’ (Rom 1:22) “Professing to be wise, they become fools.” Here you find a treatment you know about controversy. For, when you claim to be wise, you are then ignorant! Confess to yourself that, all by yourself you are ignorant, and hence you become wise. But you witness by saying so that this is the truth. Confess this in your heart, because this is the truth. If you testify this, you do not testify this before people without confessing it before God. You then declare that all what you have put together is dark…. Know for sure you are not a light to yourself, but in truth you are an eye, and not light. Of what use is the eye even when open and good, without the presence of any light? Know well you are not a light to yourself, and you have to cry out as written (Psalm 18:28) “For you will light my lamp; the Lord my God will enlighten my darkness.” For I was all in all darkness, but you are the light that scattered my darkness and shone in the light except it be for you! + “I thank you Father, Lord of heaven and earth, that you have hidden these things from the wise and prudent and have revealed them to babes.” You have hidden it from those who thought themselves enlightened, whereas they were darkness. And therefore they were unable to be enlightened. But as for those who are darkness, and have admitted being so, these were little children and not great people. They were humble, not proud; they had the full right to say, “You will light my lamp.” They know themselves, and praise God, and they were not misled from the salvation path. St. Augustine Indeed, he did not forbid anyone from knowing him. But for us, the way to him is full of obstacles, and the gate is narrow; no one could enter except for the humble and simple hearted. What is this way other then Christ himself who says ‘I am the way, the truth and the life.’ He carries us in him since we carry his humility, modesty and love…. https://coptic-treasures.com/ etc. We are like members in his holy body, so he enters with us to his Father’s embrace, and hence we come to know his mysteries, and the Lord God will rejoice over us. For this reason the Lord continues his words saying, (Matt 11:26-30) “Even so father, for so it seemed good in your sight. All things have been delivered to me by my Father, and no one knows the Son except the Father. Nor does anyone know the Father except the Son, and the one to whom the Son wills to reveal him. Come to me, all you 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.” The Lord made clear in his words the following: A) Son is the way to know the Father. B) The Son calls those who are weary to enter the true knowledge of relief. C) The Son invites us to carry his yoke through his humility and modesty of heart. D) His yoke that we carry is sweet and easy to bear. A. The Son is the way to know the Father: No one is able to realise who the Father is in his essence except the only Begotten Son, the only one in essence. No one cold be aware of who the Son is except the Father alone. It is God’s will that we come to know him, and love him, and accept being united with him. This is why the Son came in our own nature, so he enters with us to God’s knowledge. He carried us in him so we would be able to see what is in visible, and be aware of what no one was even aware of. There is no other way by which the soul could come to know its God, except it be by being united with the only Son. St. Augustine speaks to the Father saying, “We say that with Christ we have found the door by which we enter to you.” In our study of the Eucharist, we have come to realise that the sacrifice of Christ carries us to be firm in Christ Jesus, the sacrificed, since he is our head. During this, we come to know the Father, whom the Son knows. The first liturgies stressed the mystery of the Eucharist as the mystery of knowing God through his Son. In the liturgy of Bishop Serapion, it is said, “Let their souls be blessed with understanding and knowledge, and the mysteries, so they share in it. Let all be blessed together through the only Son, Jesus Christ.” B. The Son Calls the weary to enter the true knowledge of relief: The Lord calls all those who are weary saying, “Come to me, all you who labor and are heavy laden, and I will give you rest.” It is not surprising for the Lord to call all those who are weary to obtain relief in him. He had declared he alone knows the Father and the Donor of knowledge. In him we come to discover the immeasurable love of the Father, and we come to know his tenderness towards us. St. Paul the apostle says (Rom 8:32-35) “He who did not spare https://coptic-treasures.com/ his own Son, but delivered him up for us all, how shall he not with him also free by give us all things? Who shall bring a charge against God’s elect? It is God who justifies. Who is he who condemns? It is Christ who died, and furthermore is also risen, who is even at the right hand of God, who also makes intercession for us.” In Christ Jesus we have come to know the Father as the lover of humanity. He did not spare us anything, but he offered his own Son a reason for us. So, what more could we possibly ask for? In Christ we have seen the Judge and the Intercessor at the same time. Of whom then shall we be afraid? This is the mystery for the relief of all! St. Ambrosios comments on the Lord Jesus’ call to those who labor and are weary, to come to their rest, saying, “The Lord carries for us a lot of tenderness, and so he calls us to him and does not frighten us. He came in modesty, and in humility. He is gentle to us, does not throw us outside. Likewise, he chose appropriate disciples that interput the will of god, because they gather God’s people in love, and do not scatter them in cruelty.” St. John Sabaa calls upon Christ as the mystery behind his relief and comfort, saying; blessed is he who carries in his heart your remembrance at all times; because you constantly make us drunk with your sweetness! Blessed is he who in his heart constantly asks for you. From him runs life, so he be blessed! If you are sorrowful in your pleadings, you will rejoice in his presence! If you suffer so as to be able to see him with your tears and tribulations, then he will manifest his beauty inside you, and you will thus forget your sorrows.” C. The Son Calls upon us to be modest and humble of heart: We cannot enter the way of real knowledge except it be through Christ Jesus himself, the modest and humble of heart. We have him in us, and carry his qualities, and be equipped to realise the divine mysteries. + “Take my yoke upon you and learn of me”; this is not in the making of the world, not in the creation of visible matters and invisible ones; not in the miracle making and the raising of the dead in the world that he has created. But it is rather “Because I am meek and humble of heart.” Do you wish to be great? Then you have to begin from the end! Do you wish to establish a strong high-rise? Think first of the basis for modesty! What is the topmost for establishing this high-rise that we are building? Where will it reach to, this high structure? I say instantly; to see God! Do you not see how awesome it is to witness God? He, who reaches this point, can be able to understand what I am saying, and what he hears! Because the summit is so high, think of the foundation. What foundation is this? What are you saying? Learn of him for he is humble and modest of heart. Dig in you the basis of modesty thus deep, then you will attain the summit of love! St. Augustine https://coptic-treasures.com/ D. The Sweet Yoke: When the simple ones go through the door of true knowledge by means of their unity with the Lord Jesus himself, they carry him in the, they then find his yoke easy and light to carry. Their spirit finds comfort inside him. Indeed, he called us to carry the cross, and die with him everyday. But as long as the cross belongs to him, and death is partnership with him, the sufferings change to sweetness, and death to life, and crucifixion to resurrection. In this way the yoke becomes easy, because it is the yoke of Christ, the burden is light because it is he who is carrying it. + If you do not believe our words, listen to what chose who witnessed the martyrs’ features in their struggle when being whipped and skinned, how they were experience overwhelming joy1 when they had to tread on burning coals, they were overjoyed, and their hearts were thrilled, as if buying on a bed of flowers. This is why St. Paul says when departing from this life by means of a violent death (Phil 2:17,18) “I am glad and rejoice with you all. For the same reason you also be glad and rejoice with me.” Look at the strong language by which he calls all the world to share him his over joy. St. John Chrysostom + “Carry my yoke on you, because my yoke is good and easy to carry! When I say, you want to repent, and you wish to follow me, do you find this my commandment hard and cruel to fulfill? It is not too hard on you, and neither is it heavy, because I’m your helper. Love makes easy the hardness of the commandment.” St. Augustine + Anything is heavy and hard on him who has heartily embraced Christ’s yoke. This is founded on real modesty, having constantly fixed eyes on the Lord’s sufferings, and glad with all what overcomes him, saying (2 Cor 12:10) “Therefore I take pleasure in infirmities, in reproaches, in needs, in persecutions, in distresses, for Christ’s sake. For when I am weak, then I am strong.” + How can the sweetness of Christ’s amazing yoke be bitter except it be because of the bitterness of our evil? How can the divine burden which is so very light, be heavy to carry? It is because of our obstinate impertinence, we think lightly of the Lord, who by him, we carry his yoke. The Holy Book itself testifies of this clearly, saying (Prov 5:22) “His own iniquities entrap the wicked man, and he is caught in the cords of his sin.” I confirm, it is clear that we are the ones to make the easy and good ways of the Lord to be difficult ones. This is due to the rocks of our wicked and heavy passions. In foolishness we make the royal path a rocky one. We depart from the way trodden by the feel of saints, and even the Lord himself walked in it. We search for a path untrodden by those who were before us. We ask for places filled with thistles, and we get blinded by current pleasures and lust. The garment for the wedding gets torn by the thorns in the dark. The path is covered by rails of iniquity, so that we not only get torn by the thorns sharp and piercing, but are also bittern by the fatal serpents’ bites and the snakes hidden behind (Prov 22:5) “Thorns and snares are in the way of the perverse.” https://coptic-treasures.com/ Father Abraham + We can hear the apostle, being under the easy yoke and the light burden saying (2 Cor 6:4) “But in all things we commend ourselves as ministers of God in much patience, in tribulations, in needs, in distresses, in stripes…etc.” In another place in the same epistle he says, (2 Cor 11:24) “from the Jews five times I received forty stripes minus one. Three times I was beaten with rods; once I was stoned, three times I was shipwrecked, a night and a day. I have been in the deep.” There are moreover other risks, countable indeed, but quite intolerable except by the help of the Holy Spirit. He used to suffer constantly and immensely from all these ordeals, so heavy and risk, about which we have spoken, but at the same time, the Holy Spirit worked in him to cancel the outward man, and renew the inward one-day by day. By tasting the spiritual relief in the Lord’s rich joy, this makes easy the present hardships, in the hope of blessings of the future, and alleviates the cumbersome ordeals. How sweet it is, the yoke carried by the Lord! How light this burden is to carry! + How easy it becomes to bear the temporary ordeals, so as to avoid the eternal damnation and obtain eternal rest! The chosen vessel said overwhelmingly in excessive joy, (Rom 8:18) “For I consider that the suffering of this present time are not worthy to be compared with the glory that shall be revealed in us.” Look as to how this easy yoke and light burden, if hard on some few who have chosen him, but it is easy for those who love him. St. Augustine + Anything worrying us, and grieves our hearts from the very bottom, and overpressures us, is from the devil, who is himself the eternal confusion and hardship. But as for the Lord, he is the heart’s peace and its rest. Father John of Kronstadt Briefly speaking, the simple hearted accept the Messiah the king, and carry his cross as a sweet yoke. The secret behind its sweetness is that, as they are carrying it, they desioner their king is carrying the crossing the cross with them, and instead of them, and in them too. He welcomes the yoke if it is Christ’s yoke. We shall not be able to encounter our Christ away from his yoke; neither shall we recognize his Father without his cross.
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