Poetry wrestles from the heart of myth the true likeness of the divine. So much of the speech of Jesus in Matthew does the same. In Matthew’s Gospel, Jesus as the Revealer is often presented as the Sophia of God, the divine Sophia. Behind Jesus’ invitation to take his yoke and so find rest is the Sophia myth of union. Myth is a grudgingly fortuitous term, as mythos precedes logos, and even now is still considered pejoratively. Rather than myth, perhaps we may say that the Sophia narratives in the background of wisdom, prophecy, gnosticism and apocalyptic, convey the creative power of the divine that seeks out the human, only to be rejected, returning to its heavenly abode until the time is right to return. Mythos, as original narrative, is the breaking forth of revelation. The content of the Revealer’s revelation is Sophia that invites the human to return to its origin. Myth is the original ground of the narrative, both its method and its content. Sophia narratives arise in a variety of contexts as the different literary forms disclose. What unites the narratives is their power to reveal the divine as wandering in search of its own. In Luke, Sophia will be vindicated by her children, or more literally, Sophia will be justified by her children for her action. She is inseparable from her children, that which has arisen from within herself, and she seeks to bring them into harmonious union, the state of redemption. Perhaps Sophia keeps a watchful eye over Logos.