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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Matthew 11:25–30. His four-level outline is real structure in the source text, so it is rendered as structure.
In these verses we have Christ looking up to heaven, with thanksgiving to his Father for the sovereignty and security of the covenant of redemption; and looking around him upon this earth, with an offer to all the children of men, to whom these presents shall come, of the privileges and benefits of the covenant of grace.
I.Christ here returns thanks to God for his favour to those babes who had the mysteries of the gospel revealed to them (Mat 11:25, Mat 11:26).
Jesus answered and said. It is called an answer, though no other words are before recorded but his own, because it is so comfortable a reply to the melancholy considerations preceding, and is aptly set in the balance against them. The sin and ruin of those woeful cities, no doubt, was a grief to the Lord Jesus; he could not but weep over them, as he did over Jerusalem (Luk 19:41); with this thought therefore he refreshes himself; and to make it the more refreshing, he puts it into a thanksgiving; that for all this, there is a remnant, though but babes, to whom the things of the gospel are revealed. Though Israel be not gathered, yet shall he be glorious. Note, We may take great encouragement in looking upward to God, when round about us we see nothing but what is discouraging. It is sad to see how regardless most men are of their own happiness, but it is comfortable to think that the wise and faithful God will, however, effectually secure the interests of his own glory. Jesus answered and said, I thank thee. Note, Thanksgiving is a proper answer to dark and disquieting thoughts, and may be an effectual means to silence them. Songs of praise are sovereign cordials to drooping souls, and will help to cure melancholy. When we have no other answer ready to the suggestions of grief and fear, we may have recourse to this, I thank thee, O Father; let us bless God that it is not worse with us than it is.
Now in this thanksgiving of Christ, we may observe,
1.The titles he gives to God; O Father, Lord of heaven and earth. Note,
(1.)In all our approaches to God, by praise as well as by prayer, it is good for us to eye him as a Father, and to fasten on that relation, not only when we ask for the mercies we want, but when we give thanks for the mercies we have received. Mercies are then doubly sweet, and powerful to enlarge the heart in praise, when they are received as tokens of a Father's love, and gifts of a Father's hand; Giving thanks to the Father, Col 1:12. It becomes children to be grateful, and to say, Thank you, father, as readily as, Pray, father.
(2.)When we come to God as a Father, we must withal remember, that he is Lord of heaven and earth; which obliges us to come to him with reverence, as to the sovereign Lord of all, and yet with confidence, as one able to do for us whatever we need or can desire; to defend us from all evil and to supply us with all good. Christ, in Melchizedec, had long since blessed God as the Possessor, or Lord of heaven and earth; and in all our thanksgivings for mercies in the stream, we must give him the glory of the all-sufficiency that is in the fountain.
2.The thing he gives thanks for: Because thou has hid these things from the wise and prudent, and yet revealed them to babes. These things; he does not say what things, but means the great things of the gospel, the things that belong to our peace, Luk 19:42. he spoke thus emphatically of them, these things, because they were things that filled him, and should fill us: all other things are as nothing to these things.
Note (1.) The great things of the everlasting gospel have been and are hid from many that were wise and prudent, that were eminent for learning and worldly policy; some of the greatest scholars and the greatest statesmen have been the greatest strangers to gospel mysteries. The world by wisdom knew not God, Co1 1:21. Nay, there is an opposition given to the gospel, by a science falsely so called, Ti1 6:20. Those who are most expert in things sensible and secular, are commonly least experienced in spiritual things. Men may dive deeply into the mysteries of nature and into the mysteries of state, and yet be ignorant of, and mistake about, the mysteries of the kingdom of heaven, for want of an experience of the power of them.
(2.)While the wise and prudent men of the world are in the dark about gospel mysteries, even the babes in Christ have the sanctifying saving knowledge of them: Thou hast revealed them unto babes. Such the disciples of Christ were; men of mean birth and education; no scholars, no artists, no politicians, unlearned and ignorant men, Act 4:13. Thus are the secrets of wisdom, which are double to that which is (Job 11:6), made known to babes and sucklings, that out of their mouth strength might be ordained (Psa 8:2), and God's praise thereby perfected. The learned men of the world were not made choice of to be the preachers of the gospel, but the foolish things of the world (Co1 2:6, Co1 2:8, Co1 2:10).
(3.)This difference between the prudent and the babes is of God's own making.
[1.]It is he that has hid these things from the wise and prudent; he gave them parts, and learning, and much of human understanding above others, and they were proud of that, and rested in it, and looked no further; and therefore God justly denies them the Spirit of wisdom and revelation, and then, though they hear the sound of the gospel tidings, they are to them as a strange thing. God is not the Author of their ignorance and error, but he leaves them to themselves, and their sin becomes their punishment, and the Lord is righteous in it. See Joh 12:39, Joh 12:40; Rom 11:7, Rom 11:8; Act 28:26, Act 28:27. Had they honoured God with the wisdom and prudence they had, he would have given them the knowledge of these better things; but because they served their lusts with them, he has hid their hearts from this understanding.
[2.]It is he that has revealed them unto babes. Things revealed belong to our children (Deu 29:29), and to them he gives an understanding to receive these things, and the impressions of them. Thus he resists the proud, and gives grace to the humble, Jam 4:6.
(4.)This dispensation must be resolved into the divine sovereignty. Christ himself referred it to that; Even so, Father, for so it seemed good in thy sight. Christ here subscribes to the will of his Father in this matter; Even so. Let God take what ways he pleases to glorify himself, and make us of what instruments he pleases for the carrying on of his own work; his grace is his own, and he may give or withhold it as he pleases. We can give no reason why Peter, a fisherman, should be made an apostle, and not Nicodemus, a Pharisee, and a ruler of the Jews, though he also believed in Christ; but so it seemed good in God's sight. Christ said this in the hearing of his disciples, to show them that it was not for any merit of their own that they were thus dignified and distinguished, but purely from God's good pleasure; he made them to differ.
(5.)This way of dispensing divine grace is to be acknowledged by us, as it was by our Lord Jesus, with all thankfulness. We must thank God,
[1.]That these things are revealed; the mystery hid from ages and generations is manifested; that they are revealed, not to a few, but to be published to all the world.
[2.]That they are revealed to babes; that the meek and humble are beautified with this salvation; and this honour put upon those whom the world pours contempt upon.
[3.]It magnifies the mercy to them, that these things are hid from the wise and prudent: distinguishing favours are the most obliging. As Job adored the name of the Lord in taking away as well as in giving, so may we in hiding these things from the wise and prudent, as well as in revealing them unto babes; not as it is their misery, but as it is a method by which self is abased, proud thoughts brought down, all flesh silenced, and divine power and wisdom made to shine the more bright. See Co1 1:27, Co1 1:31.
II.Christ here makes a gracious offer of the benefits of the gospel to all, and these are the things which are revealed to babes, Mat 11:25, etc. Observe here,
1.The solemn preface which ushers in this call or invitation, both to command our attention to it, and to encourage our compliance with it. That we might have strong consolation, in flying for refuge to this hope set before us, Christ prefixes his authority, produces his credentials; we shall see he is empowered to make this offer.
Two things he here lays before us, Mat 11:27.
(1.)His commission from the Father: All things are delivered unto me of my Father. Christ, as God, is equal in power and glory with the Father; but as Mediator he receives his power and glory from the Father; has all judgment committed to him. He is authorized to settle a new covenant between God and man, and to offer peace and happiness to the apostate world, upon such terms as he should think fit: he was sanctified and sealed to be the sole Plenipotentiary, to concert and establish this great affair. In order to this, he has all power both in heaven and in earth, (Mat 28:18); power over all flesh (Joh 17:2); authority to execute judgment, Joh 5:22, Joh 5:27. This encourages us to come to Christ, that he is commissioned to receive us, and to give us what we come for, and has all things delivered to him for that purpose, by him who is Lord of all. All powers, all treasures are in his hand. Observe, The Father has delivered his all into the hands of the Lord Jesus; let us but deliver our all into his hand and the work is done; God has made him the great Referee, the blessed Daysman, to lay his hand upon us both; that which we have to do is to agree to the reference, to submit to the arbitration of the Lord Jesus, for the taking up of this unhappy controversy, and to enter into bonds to stand to his award.
(2.)His intimacy with the Father: No man knoweth the Son but the Father, Neither knoweth any man the Father save the Son. This gives us a further satisfaction, and an abundant one. Ambassadors use to have not only their commissions, which they produce, but their instructions, which they reserve to themselves, to be made use of as there is occasion in their negotiations; our Lord Jesus had both, not only authority, but ability, for his undertaking. In transacting the great business of our redemption, the Father and the Son are the parties principally concerned; the counsel of peace is between them, Zac 6:13. It must therefore be a great encouragement to us to be assured, that they understood one another very well in this affair; that the Father knew the Son, and the Son knew the Father, and both perfectly (a mutual consciousness we may call it, between the Father and the Son), so that there could be no mistake in the settling of this matter; as often there is among men, to the overthrow of contracts, and the breaking of the measures taken, through their misunderstanding one another. The Son had lain in the bosom of the Father from eternity; he was a secretioribus - of the cabinet-council, Joh 1:18. He was by him, as one brought up with him (Pro 8:30), so that none knows the Father save the Son, he adds, and he to whom the Son will reveal him. Note,
[1.]The happiness of men lies in an acquaintance with God; it is life eternal, it is the perfection of rational beings.
[2.]Those who would have an acquaintance with God, must apply themselves to Jesus Christ; for the light of the knowledge of the glory of God shines in the face of Christ, Co2 4:6. We are obliged to Christ for all the revelation we have of God the Father's will and love, ever since Adam sinned; there is no comfortable intercourse between a holy God and sinful man, but in and by a Mediator, Joh 14:6.
2.Here is the offer itself that is made to us, and an invitation to accept of it. After so solemn a preface, we may well expect something very great; and it is a faithful saying, and well worthy of all acceptation; words whereby we may be saved. We are here invited to Christ as our Priest, Prince, and Prophet, to be saved, and, in order to that, to be ruled and taught by him.
(1.)We must come to Jesus Christ as our Rest, and repose ourselves in him (Mat 11:28), Come unto me all ye that labour. Observe,
[1.]The character of the persons invited; all that labour, and are heavy laden. This is a word in season to him that is weary, Isa 50:4. Those who complain of the burthen of the ceremonial law, which was an intolerable yoke, and was made much more so by the tradition of the elders (Luk 11:46), let them come to Christ, and they shall be made easy; he came to free his church from this yoke, to cancel the imposition of those carnal ordinances, and to introduce a purer and more spiritual way of worship; but it is rather to be understood of the burthen of sin, both the guilt and the power of it. Note, All those, and those only, are invited to rest in Christ, that are sensible of sin as a burthen, and groan under it; that are not only convinced of the evil of sin, of their own sin, but are contrite in soul for it; that are really sick of their sins, weary of the service of the world and of the flesh; that see their state sad and dangerous by reason of sin, and are in pain and fear about it, as Ephraim (Jer 31:18-20), the prodigal (Luk 15:17), the publican (Luk 18:13), Peter's hearers (Act 2:37), Paul (Act 9:4, Act 9:6, Act 9:9), the jailor (Act 16:29, Act 16:30). This is a necessary preparative for pardon and peace. The Comforter must first convince (Joh 16:8); I have torn and then will heal.
[2.]The invitation itself: Come unto me. That glorious display of Christ's greatness which we had (Mat 11:27), as Lord of all, might frighten us from him, but see here how he holds out the golden sceptre, that we may touch the top of it and may live. Note, It is the duty and interest of weary and heavy laden sinners to come to Jesus Christ. Renouncing all those things which stand in opposition to him, or in competition with him, we must accept of him, as our Physician and Advocate, and give up ourselves to his conduct and government; freely willing to be saved by him, in his own way, and upon his own terms. Come and cast that burden upon him, under which thou art heavy laden. This is the gospel call, The Spirit saith, Come; and the bride saith, Come; let him that is athirst come; Whoever will, let him come.
[3.]The blessing promised to those that do come: I will give you rest. Christ is our Noah, whose name signifies rest, for this same shall give us rest. Gen 5:29; Gen 8:9. Truly rest is good (Gen 49:15), especially to those that labour and are heavy laden, Ecc 5:12. Note, Jesus Christ will give assured rest to those weary souls, that by a lively faith come to him for it; rest from the terror of sin, in a well-grounded peace of conscience; rest from the power of sin, in a regular order of the soul, and its due government of itself; a rest in God, and a complacency of soul, in his love. Psa 11:6, Psa 11:7. This is that rest which remains for the people of God (Heb 4:9), begun in grace, and perfected in glory.
(2.)We must come to Jesus Christ as our Ruler, and submit ourselves to him (Mat 11:29). Take my yoke upon you. This must go along with the former, for Christ is exalted to be both a Prince and a Saviour, a Priest upon his throne. The rest he promises is a release from the drudgery of sin, not from the service of God, but an obligation to the duty we owe to him. Note, Christ has a yoke for our necks, as well as a crown for our heads, and this yoke he expects we should take upon us and draw in. To call those who are weary and heavy laden, to take a yoke upon them, looks like adding affliction to the afflicted; but the pertinency of it lies in the word my: "You are under a yoke which makes you weary: shake that off and try mine, which will make you easy." Servants are said to be under the yoke (Ti1 6:1), and subjects, Kg1 12:10. To take Christ's yoke upon us, is to put ourselves into the relation to servants and subjects to him, and then of conduct ourselves accordingly, in a conscientious obedience to all his commands, and a cheerful submission to all his disposals: it is to obey the gospel of Christ, to yield ourselves to the Lord: it is Christ's yoke; the yoke he has appointed; a yoke he has himself drawn in before us, for he learned obedience, and which he does by his Spirit draw in with us, for he helpeth our infirmities, Rom 8:26. A yoke speaks some hardship, but if the beast must draw, the yoke helps him. Christ's commands are all in our favour: we must take this yoke upon us to draw in it. We are yoked to work, and therefore must be diligent; we are yoked to submit, and therefore must be humble and patient: we are yoked together with our fellow-servants, and therefore must keep up the communion of saints: and the words of the wise are as goads, to those who are thus yoked.
Now this is the hardest part of our lesson, and therefore it is qualified (Mat 11:30). My yoke is easy and my burden is light; you need not be afraid of it.
[1.]The yoke of Christ's commands is an easy yoke; it is chrēstos, not only easy, but gracious, so the word signifies; it is sweet and pleasant; there is nothing in it to gall the yielding neck, nothing to hurt us, but, on the contrary, must to refresh us. It is a yoke that is lined with love. Such is the nature of all Christ's commands, so reasonable in themselves, so profitable to us, and all summed up in one word, and that a sweet word, love. So powerful are the assistances he gives us, so suitable the encouragements, and so strong the consolations, that are to be found in the way of duty, that we may truly say, it is a yoke of pleasantness. It is easy to the new nature, very easy to him that understandeth, Pro 14:6. It may be a little hard at first, but it is easy afterwards; the love of God and the hope of heaven will make it easy.
[2.]The burden of Christ's cross is a light burden, very light: afflictions from Christ, which befall us as men; afflictions for Christ, which befall us as Christians; the latter are especially meant. This burden in itself is not joyous, but grievous; yet as it is Christ's, it is light. Paul knew as much of it as any man, and he calls it a light affliction, Co2 4:17. God's presence (Isa 43:2), Christ's sympathy (Isa. 73:9, Dan 3:25), and especially the Spirit's aids and comforts (Co2 1:5), make suffering for Christ light and easy. As afflictions abound, and are prolonged, consolations abound, and are prolonged too. Let this therefore reconcile us to the difficulties, and help us over the discouragements, we may meet with, both in doing work and suffering work; though we may lose for Christ, we shall not lose by him.
(3.)We must come to Jesus Christ as our Teacher, and set ourselves to learn of him, Mat 11:29. Christ has erected a great school, and has invited us to be his scholars. We must enter ourselves, associate with his scholars, and daily attend the instructions he gives by his word and Spirit. We must converse much with what he said, and have it ready to use upon all occasions; we must conform to what he did, and follow his steps, Pe1 2:21. Some make the following words, for I am meek and lowly in heart, to be the particular lesson we are required to learn from the example of Christ. We must learn of him to be meek and lowly, and must mortify our pride and passion, which render us so unlike to him. We must so learn of Christ as to learn Christ (Eph 4:20), for he is both Teacher and Lesson, Guide and Way, and All in All.
Two reasons are given why we must learn of Christ.
[1.]I am meek and lowly in heart, and therefore fit to teach you.
First, He is meek, and can have compassion on the ignorant, whom others would be in a passion with. Many able teachers are hot and hasty, which is a great discouragement to those who are dull and slow; but Christ knows how to bear with such, and to open their understandings. His carriage towards his twelve disciples was a specimen of this; he was mild and gentle with them, and made the best of them; though they were heedless and forgetful, he was not extreme to mark their follies. Secondly, He is lowly in heart. He condescends to teach poor scholars, to teach novices; he chose disciples, not from the court, nor the schools, but from the seaside. He teaches the first principles, such things as are milk for babes; he stoops to the meanest capacities; he taught Ephraim to go, Hos 11:3. Who teaches like him? It is an encouragement to us to put ourselves to school to such a Teacher. This humility and meekness, as it qualifies him to be a Teacher, so it will be the best qualification of those who are to be taught by him; for the meek will he guide in judgment, Psa 25:9.
[2.]You shall find rest to your souls. This promise is borrowed from Jer 6:16, for Christ delighted to express himself in the language of the prophets, to show the harmony between the two Testaments. Note, First, Rest for the soul is the most desirable rest; to have the soul to dwell at ease. Secondly, The only way, and a sure way to find rest for our souls is, to sit at Christ's feet and hear his word. The way of duty is the way of rest. The understanding finds rest in the knowledge of God and Jesus Christ, and is there abundantly satisfied, finding that wisdom in the gospel which has been sought for in vain throughout the whole creation, Job 28:12. The truths Christ teaches are such as we may venture our souls upon. The affections find rest in the love of God and Jesus Christ, and meet with that in them which gives them an abundant satisfaction; quietness and assurance for ever. And those satisfactions will be perfected and perpetuated in heaven, where we shall see and enjoy God immediately, shall see him as he is, and enjoy him as he is ours. This rest is to be had with Christ for all those who learn of him.
Well, this is the sum and substance of the gospel call and offer: we are here told, in a few words, what the Lord Jesus requires of us, and it agrees with what God said of him once and again. This is my beloved Son, in whom I am well pleased, hear ye him.
Historical interpretation
Eleven Centuries of Reception
16 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
His "Father" He Himself adores. When acknowledged by Peter as the "Christ (the Son) of God," He does not deny the relation.
He exults in spirit when He says to the Father, "I thank Thee, O Father, because Thou hast hid these things from the wise and prudent." He, moreover, affirms also that to no man is the Father known, but to His Son; and promises that, as the Son of the Father, He will confess those who confess Him, and deny those who deny Him, before His Father.
Jesus praises and glorifies the Father, who had foreseen the entire trajectory of the Word first to the Jews and then to the Gentiles. Our Lord here gives thanks to his Father, the Lord of heaven and earth, for his mission in becoming incarnate in the form of a servant. He speaks about the Father’s good pleasure now to hide this mystery about himself from Israel, which might be expected to be wise, and to reveal it to the Gentiles, who were until now without understanding. It is thereby demonstrated that God did not forget to fulfill his purpose, nor did Christ’s coming fail in its appointed end. These things indeed have happened, God knowing them beforehand and having commanded beforehand the repentance of grace. The justice of God’s good pleasure is here passed over in silence, but elsewhere it is clearly displayed. God’s good will is not irrational. People do not fail to attain knowledge and wisdom about it for any reason other than their own deficiencies.
Jesus called the Jews wise, either because they were entrusted with the oracles of God or because they were evil-doers and wise at doing evil, but he called the apostles children. He called the scribes and Pharisees wise, though they did not really possess wisdom but only what appeared to be wisdom because of their cleverness with words. He called the fishermen, who were unskilled in evil, children. In this way, the grace of God was clearly manifested as Jesus made himself known to simple men.… And even if it was Christ himself who, for the most part, did these things, nevertheless, by giving thanks for them as things done by the Father, he shows that they share a common will and gives thanks for God’s love for us in the things by which we have received benefit.
The hidden things of heavenly words and their power are hid from the wise, and revealed to the babes; babes, that is, in malice, not in understanding; hid from the wise because of their presumption of their own wisdom, not because of their wisdom.
The justice of this the Lord confirms by the sentence of the Father's will, that they who disdain to be made babes in God, should become fools in their own wisdom; and therefore He adds, Even so, Father; for so it seemed good before thee.
(Horn. xxxviii.) Or when He says, The wise, He does not speak of true wisdom, but of that which the Scribes and Pharisees seemed to have by their speech. Wherefore He said not, 'And hast revealed them to the foolish,' but, to babes, that is, uneducated, or simple; teaching us in all things to keep ourselves from pride, and to seek humility.
That it is revealed to the one is matter of joy, that it is hid from the other not of joy, but of sorrow; He does not therefore joy on this account, but He joys that these have known what the wise have not known.
These things which the Lord spoke to His disciples, made them more zealous. As afterwards they thought great things of themselves, because they cast out dæmons, therefore He here reproves them; for what they had, was by revelation, not by their own efforts. The Scribes who esteemed themselves wise and understanding were excluded because of them-pride, and therefore He says, Since on this account the mysteries of God were hid from them, fear ye, and abide as babes, for this it is that has made you partakers in the revelation. But as when Paul says, God gave them, over to a reprobate mind, (Rom. 1:28), he does not mean that God did this, but they who gave Him cause, so here, Thou hast hid these things from the wise and understanding. And wherefore were they hid from them? Hear Paul speaking, Seeking to set up their own righteousness, they were not subject to the righteousness of God (Rom. 10:3.)
Seest thou, how many ways He leads them on to the faith? First, by His praises of John. For by pointing to him as a great and marvellous one, He proved likewise all his sayings credible, whereby he used to draw them on to the knowledge of Him. Secondly, by saying, "The kingdom of Heaven suffereth violence, and the violent take it by force;" for this is the language of one who is pressing and urging them. Thirdly, by signifying that the number of the prophets was finished; for this too manifested Himself to be the person that was announced beforehand by them. Fourthly, by pointing out that whatsoever things should be done by him, were all accomplished; at which time also He made mention of the parable of the children. Fifthly, by His upbraiding them that had not believed, and by His alarming and threatening them greatly. Sixthly, by His giving thanks for them that believed. For the expression, "I make acknowledgment to Thee," here is, "I thank Thee." "I thank Thee," He saith, "because Thou hast hid these things from the wise and prudent."
What then? doth He rejoice in destruction, and in the others not having received this knowledge? By no means; but this is a most excellent way of His to save men, His not forcing them that utterly reject, and are not willing to receive His sayings; that, since they were not bettered by His call, but fell back, and despised it, His casting them out might cause them to fall into a longing for these things. And so likewise the attentive would grow more earnest.
And while His being revealed to these was fit matter of joy, His concealment from those was no more of joy but of tears. Thus at any rate He acts, where He weeps for the city. Not therefore because of this doth He rejoice, but because what wise men knew not, was known to these. As when Paul saith, "I thank God, that ye were servants of sin, but ye obeyed from the heart the form of doctrine which was delivered unto you." You see, neither doth Paul therefore rejoice, because they were "servants of sin," but because being such, they had been so highly favored.
Now by the "wise," here, He means the Scribes, and the Pharisees. And these things He saith, to make the disciples more earnest, and to show what had been vouchsafed to the fishermen, when all those others had missed of it. And in calling them "wise," He means not the true and commendable wisdom, but this which they seemed to have through natural shrewdness. Wherefore neither did He say, "thou hast revealed it to fools." but "to babes;" to unsophisticated, that is, to simple-minded men; and He implies that so far from their missing these privileges contrary to their desert, it was just what might be expected. And He instructs us throughout, to be free from pride, and to follow after simplicity. For this cause Paul also expressed it with more exceeding earnestness, writing on this wise: "If any man among you seemeth to be wise in this world, let him become a fool, that he may be wise." For thus is God's grace manifested.
But wherefore doth He give thanks to the Father, although of course it was Himself who wrought this? As He prays and intercedes with God, showing His great love towards us, in the same way doth He this too: for this also is of much love. And He signifies, that not from Him only had they fallen away, but also from the Father. Thus, what He said, speaking to His disciples, "Cast not the holy things unto dogs," this He Himself anticipated them in performing.
Moreover He signifies hereby both His own principal will, and that of the Father; His own, I say, by His giving thanks and rejoicing at what had taken place; His Father's, by intimating that neither had He done this upon entreaty, but of Himself upon His own will; "For so," saith He, "it seemed good in Thy sight:" that is, "so it pleased Thee."
And wherefore was it hidden from them? Hear Paul, saying, that "Seeking to establish their own righteousness, they have not submitted themselves to the righteousness of God." Consider now how it was likely the disciples should be affected, hearing this; that what wise men knew not, these knew, and knew it continuing babes, and knew it by God's revelation. But Luke saith, that "at the very hour," when the seventy came telling Him about the devils, then He "rejoiced" and spake these things, which, besides increasing their diligence, would also dispose them to be modest. That is, since it was natural for them to pride themselves on their driving away devils, on this among other grounds He refrains them; that it was a revelation, whatever had been done, no diligence on their part. Wherefore also the scribes, and the wise men, thinking to be intelligent for themselves, fell away through their own vanity. Well then, if for this cause it was hidden from them, "do you also," saith He, "fear, and continue babes." For this caused you to have the benefit of the revelation, as indeed on the other hand the contrary made them be deprived of it. For by no means, when He saith, "Thou hast hid," doth He mean that it is all God's doing: but as when Paul saith, "He gave them over to a reprobate mind," and, "He hath blinded their minds," it is not meant to bring Him in as the doer of it, but those who gave the occasion: so here also He uses the expression, "Thou hast hid."
(Verse 25) At that time, Jesus answered and said: I confess to you, Father, Lord of heaven and earth. Confession, not always repentance, but also signifies thanksgiving, as we often read in the psalms. Let those who calumniate the Savior for calling his Father the Lord of heaven and earth, not as one who is born, but as one who is created, hear. For if he is also a creature, and a creature can call its creator father, it would be foolish not to call both himself and the Lord of heaven and earth, or Father, in the same way.
74 Because you have hidden these things from the wise and prudent and have revealed them to little ones. He gives thanks and rejoices in the Father, because the sacraments of his coming have been revealed to the apostles, which the scribes and Pharisees, who consider themselves wise, have ignored, and in their own sight, prudent. Wisdom has been justified by her children.
Let those hear who falsely argue, that the Saviour was not born but created, how He calls His Father Lord of heaven and earth. For if He be a creature, and the creature can call its Maker Father, it was surely foolish here to address Him as Lord of heaven and earth, and not of Him (Christ) likewise. He gives thanks that His coming has opened to the Apostles sacraments, which the Scribes and Pharisees knew not, who seemed to themselves wise, and understanding in their own eyes; That thou hast hid these things from the wise and understanding, and hast revealed them unto babes.
In these words moreover He speaks to the Father with the desire of one petitioning, that His mercy begun in the Apostles might be completed in them.
(Serm. 67. 1.) If Christ, from whom all sin is far, said, I confess, confession is not proper for the sinner only, but sometimes also for him that gives thanks. We may confess either by praising God, or by accusing ourselves. When He said, I confess unto thee, it is, I praise Thee, not I accuse Myself.
(Serm. 67. 5.) That the wise and understanding are to be taken as the proud, Himself opens to us when He says, and hast revealed them unto babes; for who are babes but the humble?
Jesus says, “My Father, Lord of heaven and earth,” Father of him through whom all things were made. Surely all creation is embraced by these two nouns heaven and earth. Therefore the first book of God’s Scripture says, “In the beginning God made heaven and earth.” And “my help is from the Lord, who made heaven and earth.” By the name of heaven is understood whatever is in heaven, and by the name of earth is understood whatever is on earth. Thus, by mentioning these two parts of creation no aspect of creation is overlooked, since the created object is either here or there. Moreover, when the Son speaks to his Father his confession, Jesus admonishes us that confession is owed to God not for our sins alone. For very often when it is heard in the Scriptures, “You shall confess to the Lord,” many who hear this beat their breasts in remorse. They do not recall that the term confession means anything else except their accustomed use when they show repentance, confessing their sins and awaiting their just deserts from God, not because they deserve to suffer but because God deems it worthy to act mercifully. But if there were not confession in the act of praise, Jesus would not say, “I confess to you, Father,” since he had no sin to confess. It is said in another book of the Scripture: “You shall confess to the Lord” and say in your confession that “all the works of the Lord are very good.” This is certainly a confession of praise and not of fault.
He employs the phrase “I confess you” in accordance with human custom. Instead of saying “I acknowledge you,” he brings in the phrase “I glorify you.” For it is customary in the divinely inspired Scripture for the word confession to be taken in some such a sense. It is written, “Let the people give thanks,” Lord, “to your great name, because it is formidable and holy.” And again, “I will give thanks to you, Lord, with all my heart.”7But those who are perverted in mind say, “Look here, if he renders thanks to the Father, how then is he not less than the Father?” To this objection one who knows how to guard the doctrines of truth might say, “My good man, what prevents the consubstantial Son from accepting and praising his own Father, who through him saves what is under heaven? If you believe because of this confession that he is in a lesser position than the Father, look also at what comes next. Jesus acknowledges and calls his Father Lord of heaven and earth. For he confesses him as ‘Lord of heaven and earth’ and at the same time he calls upon him as ‘Father.’ But the Son of God who is ruler of all is in every way with him the Lord and Master of all, not as one worse or differing in substance, but as God from God. He is crowned with equal renown, having substantially with him equality in everything whatsoever.”
And he revealed these things to children. To which children? Not those who are children in age but to those who are children in respect to sin and wickedness. To them Jesus revealed how to seek the blessings of paradise and the things to come in the kingdom of heaven, because thus it was well pleasing before God that “they should come from the east and the west and that they should lie down with Abraham, Isaac and Jacob in the kingdom of heaven; but that the sons of this worldly kingdom should be cast into the outer darkness, where there will be weeping and gnashing of teeth.”
(Mor. xxvii. 13.) He says not' to the foolish,' but to babes, showing that He condemns pride, not understanding.
(Mor. xxv. 14.) In which words we have a lesson of humility, that we should not rashly presume to discuss the counsels of heaven concerning the calling of some, and the rejection of others showing that that cannot be unrighteous which is willed by Him that is righteous.
. This is what He is saying: I thank Thee, Father, that the Jews who seem to be wise and knowledgeable of the Scriptures did not believe, while the unlearned and the babes believed and recognized the mysteries. God hid the mysteries from those who seemed wise, not out of malice, or so as to cause ignorance, but because of their unworthiness, stemming from the very fact that they thought that they were wise. For he who thinks himself to be wise and is bold in his own knowledge does not call upon God. So then God, not having been called upon, gives him neither help nor revelation. Furthermore, God, out of His very love for man, does not reveal the mysteries to the multitude lest they be punished the more for first knowing the mysteries and then scorning them.
(non occ.) Because the Lord knew that many would doubt respecting the foregoing matter, namely, that the Jews would not receive Christ whom the Gentile world has so willingly received, He here makes answer to their thoughts; And Jesus answered and said, I confess unto thee, Father, Lord of heaven and earth.
(ord.) That is, Who makest of heaven, or leavest in earthliness, whom Thou wilt. Or literally,
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Summary
Matthew 11:25 captures Jesus' profound prayer of thanksgiving to God the Father, acknowledging His sovereign wisdom in revealing spiritual truths. This declaration follows Jesus' pronouncements of judgment on unrepentant cities, highlighting a divine paradox: God deliberately conceals the mysteries of His kingdom from those who are intellectually proud and self-sufficient, while graciously unveiling them to the humble and receptive, whom Jesus metaphorically calls "babes." This verse underscores God's absolute authority over revelation and challenges conventional notions of wisdom.
Context
Literary Context
This verse immediately follows Jesus' lament over the unrepentant cities of Chorazin, Bethsaida, and Capernaum, where He had performed many miracles but met with stubborn unbelief (Matthew 11:20-24). The transition from judgment to thanksgiving is striking, indicating that Jesus finds solace and affirmation in the Father's sovereign plan, even amidst human rejection. His "answer" (ἀποκρίνομαι - apokrinomai) here is not a direct reply to a question, but rather a profound internal conclusion or declaration, a divinely inspired utterance in response to the spiritual climate and the divine wisdom he perceives in the Father's dealings with humanity. It marks a pivotal shift from public denunciation to intimate communion with the Father, revealing the heart of Jesus' reliance on God's sovereign will.
Historical & Cultural Context
In first-century Judea, "the wise and prudent" (sophos and synetos) would typically refer to the educated elite, particularly the scribes, Pharisees, and Sadducees, who prided themselves on their knowledge of the Law and their intellectual interpretations. They often held positions of influence and authority, valuing human reason and tradition above simple faith. "Babes" (nēpios), on the other hand, represented the common, uneducated people, often marginalized by the religious establishment, who lacked formal theological training or societal standing. Jesus' statement subverts the prevailing societal values, where wisdom was equated with intellectual prowess and social status, by asserting that God's revelation operates on an entirely different principle, favoring humility over human achievement.
Key Themes
This verse is central to several overarching themes within Matthew's Gospel and broader biblical theology. It powerfully articulates the theme of Divine Sovereignty in Revelation, emphasizing that spiritual understanding is a gift from God, not an achievement of human intellect or effort. This aligns with the concept that God "chooses the foolish things of the world to shame the wise" (1 Corinthians 1:27) and that salvation is by grace through faith, not works (Ephesians 2:8-9). Furthermore, it highlights the stark contrast between Humility and Pride, portraying the "babes" as those with a childlike dependence and openness, a quality Jesus frequently commends for entering the kingdom of heaven (Matthew 18:3). Finally, it redefines The Nature of True Wisdom, asserting that genuine insight into God's kingdom is spiritual and divinely granted, often hidden from those who rely on their own intellectual capacities, demonstrating that God's ways are higher than human ways (Isaiah 55:8-9).
Exposition and Analysis
Key Word Analysis
From ἀπό and κρίνω; to conclude for oneself, i.e. (by implication) to respond; by Hebraism (compare עָנָה) to begin to speak (where an address is expected). This term suggests Jesus' response is not merely a verbal reply but a profound internal conclusion or declaration, a divinely inspired utterance in light of the preceding events.
From ἐκ and ὁμολογέω; to acknowledge or (by implication, of assent) agree fully. This word conveys a deep, full acknowledgment or confession of God's wisdom and goodness, expressing not just gratitude but also agreement with and praise for His sovereign actions. It's a public declaration of assent to God's ways.
From an obsolete particle (implying negation) and ἔπος; not speaking, i.e. an infant (minor); figuratively, a simple-minded person, an immature Christian. In this context, it metaphorically describes those who are unpretentious, humble, and spiritually dependent, contrasting with the self-sufficient "wise and prudent." It signifies spiritual receptivity rather than intellectual capacity.
Verse Breakdown
"At that time Jesus answered and said"
This phrase sets the scene, indicating a specific moment in Jesus' ministry, immediately following His pronouncements of judgment on the unrepentant cities. His "answer" is not a reply to a question, but rather a spontaneous, Spirit-inspired declaration of praise and insight in response to the prevailing spiritual conditions.
"I thank thee, O Father, Lord of heaven and earth"
Jesus addresses God with profound reverence, acknowledging His intimate relationship as "Father" and His absolute sovereignty as "Lord of heaven and earth." This dual address highlights both God's loving paternal care and His supreme authority over all creation, establishing the divine prerogative in matters of revelation.
"because thou hast hid these things from the wise and prudent"
Jesus gives thanks for God's deliberate act of concealment. "These things" refer to the truths of the Kingdom of God, the identity of Jesus, and the path to salvation. The "wise and prudent" are those who rely on human intellect, worldly wisdom, or self-righteousness, often the religious leaders who rejected Jesus. God's act of hiding is not arbitrary but a righteous judgment on their spiritual pride and unbelief.
"and hast revealed them unto babes"
In stark contrast, God has unveiled these same profound truths to "babes." This term metaphorically describes the humble, the simple, the teachable, and those who recognize their spiritual dependence, regardless of their social standing or intellectual capacity. This part of the verse expresses Jesus' joy in God's counter-cultural method of revelation, favoring the humble over the proud.
Literary Devices
Matthew 11:25 is rich in literary devices that amplify its theological message. Irony is prominent, as the "wise and prudent"—those expected to grasp profound truths—are precisely the ones from whom revelation is hidden, while "babes"—the seemingly least capable—are the recipients. This creates a powerful paradox that challenges human assumptions about wisdom and understanding. The verse also employs antithesis, sharply contrasting "the wise and prudent" with "babes," and "hid" with "revealed," to underscore the divine principle of revelation. The address "Lord of heaven and earth" functions as a title of sovereignty, emphasizing God's absolute authority over all creation and, by extension, over the dispensation of spiritual knowledge. Finally, the entire passage is framed as a prayer of thanksgiving, which not only expresses Jesus' gratitude but also serves as a didactic tool, illustrating the Father's character and the nature of His kingdom.
Theological and Thematic Connections
Matthew 11:25 profoundly impacts our understanding of divine revelation, emphasizing that God's truth is not discovered through human intellectual prowess or worldly wisdom, but is sovereignly bestowed upon those with humble and receptive hearts. This principle challenges the human tendency towards self-reliance and intellectual pride, asserting that true spiritual insight is a gift of grace. It underscores God's freedom to choose whom He reveals Himself to, often subverting human expectations and exalting the lowly. This divine selectivity is not arbitrary but is rooted in God's justice against spiritual arrogance and His mercy towards the humble, demonstrating that the Kingdom of God operates on principles fundamentally different from the world's.
Reflection and Application
Matthew 11:25 calls us to a profound self-examination regarding our approach to spiritual truth. It serves as a vital reminder that our capacity to understand God's Word and His ways is not contingent upon our academic achievements, intellectual acumen, or social standing, but rather upon the posture of our hearts. If we approach God with intellectual arrogance, convinced of our own wisdom, we risk having the very truths of the Kingdom hidden from us. Conversely, cultivating a childlike humility—a willingness to be taught, to trust, and to depend entirely on God's revelation—opens the door to profound spiritual insight. This verse encourages us to shed any pretense of self-sufficiency, to embrace our spiritual neediness, and to gratefully receive God's truths as a precious gift. It challenges us to pray for humble hearts, to remain teachable, and to recognize that true wisdom begins with the fear of the Lord and a simple, trusting faith.
Questions for Reflection
FAQ
What does "wise and prudent" mean in this context?
In Matthew 11:25, "the wise and prudent" refers to those who are intellectually astute, educated, and often self-assured, particularly the religious and intellectual elites of Jesus' day, such as the scribes and Pharisees. They relied on their own understanding, human traditions, and intellectual interpretations of the Law, often to the exclusion of simple faith and humility. Their wisdom was worldly and self-derived, leading them to reject Jesus' message and person, as seen in their constant questioning and opposition throughout Matthew's Gospel.
Who are the "babes" that Jesus refers to?
The "babes" (Greek: nēpios) are not literally infants, but a metaphor for those who are humble, simple, unpretentious, and spiritually dependent. They represent those who, despite lacking formal education or social standing, possess a childlike openness and receptivity to God's truth. These are the ones who recognize their need for God and are willing to receive His revelation without intellectual pride or preconceived notions, embodying the spirit Jesus commends in Matthew 18:3.
Why would God "hide" things from the wise and prudent?
God's act of "hiding" is not arbitrary but a righteous response to the spiritual pride, unbelief, and hardness of heart displayed by those who consider themselves wise in their own eyes. Their intellectual arrogance and self-sufficiency prevent them from acknowledging their need for divine revelation. God, in His sovereignty, justly withholds truth from those who refuse to humble themselves, while graciously revealing it to those who are open and receptive. This principle is echoed in Proverbs 3:34 and James 4:6.
Christ-Centered Fulfillment
Matthew 11:25, while a prayer of thanksgiving from Jesus to the Father, powerfully illuminates the very nature of Christ's redemptive work and His identity as the ultimate revealer of God. Jesus himself is the "wisdom of God" (1 Corinthians 1:24), and His incarnation is the supreme act of divine revelation, making the invisible God visible (John 1:18). The "things" hidden from the wise and revealed to babes are fundamentally the truths about the Kingdom of God, which are embodied in Jesus Christ. He is the one through whom all revelation comes, and only by humbling oneself to receive Him as Lord and Savior can one truly grasp the mysteries of God's plan. This verse foreshadows the New Covenant reality where the Spirit of God, sent by Christ, indwells believers and illuminates their understanding, making them "babes" who are now able to comprehend the deep things of God, things that remain foolishness to the unregenerate mind (1 Corinthians 2:10-14). Thus, Christ is not only the content of the revelation but also the means by which the "babes" are enabled to receive it, fulfilling God's sovereign purpose to save and enlighten those who humbly believe.