LDS apologist Jeff Lindsay answered the question, "Jesus said his burden was easy and his yoke was light, but your Church seems to demand an awful lot from its members. Isn't that wrong?" here on an LDS FAQ page discussing LDS practices. He also has a lengthy article on the topic, The Yoke of Christ: A Light Burden Heavy With Meaning published by Interpreter: A Journal of Mormon Scripture.
One was reminded of this while reading a volume on New Testament soteriology which briefly touched upon Matt 11:28-30 and the concept of union with Christ. Under the heading of “The Easy Yoke of Matthew 11:28-30” Grant Macaskill wrote:
[W]e may now consider two suggestive images specific to Matthew’s gospel. The first is that of the yoke (ζυγος), in Matt 11:28-30. I have argued elsewhere that this should not primarily be understood as an allusion to Sirach 6 (or 51) and, hence, as evidence of Matthean Wisdom Christology (Revealed Wisdom and Inaugurated Eschatology in Ancient Judaism and Early Christianity, 144-52). Neither is the parallel with the interpretative strategy of a Rabbi sufficient to account for the terminology: the Matthean image is preceded by the ‘Johannine thunderbolt . . . which presents Jesus’s revelatory capacities in entirely different terms, and is, in fact, contradicted by the fact that Jesus’s interpretations of the law are anything but easy (Matt 5:17-48). Rather, the yoke image evokes the divine covenant by means of an allusion to Jeremiah 2:20 and 5:5, where Israel is condemned for casting off God’s yoke. There may also be messianic overtones to the statement, contrasting Jesus with Rehoboam (1 Kings 12; 2 Chron 10, who made the yoke placed upon the people heavy, but even these overtones proceed from an underlying assumption that the Davidic king’s role is determined by the divine covenant.
Given this, the primary significance of the yoke image is that it depicts the people of Jesus as bound to him as servants. This union is one that brings blessing and rest, but not because of a diminution of the law’s moral demands: Jesus, if anything, intensifies those demands in the Sermon on the Mount. Rather, the context forces us to see the restfulness of this yoke as lying in its connection to the Son’s disclosure of the Father. Those who serve Jesus will find rest because they know God; their union with him will centre on revelation. (Grant Macaskill, Union with Christ in the New Testament [New York: Oxford University Press, 2018], 293, emphasis added)
