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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
Nine Centuries of Reception
8 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.
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 26.) Yes, Father, because it was pleasing to You in this way. Speaking with affection to the Father, that the work begun in the apostles may be completed.
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.
(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.
Here He shows the Father’s love for man, in that the Father revealed the mysteries to the babes, without having been called upon by anyone to do so, but because it so pleased Him to do from the beginning. For [the Greek word for "good will"] eudokia means both "will" and "pleasure."
(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 11:26 is Jesus' profound and joyful affirmation of the Father's sovereign will and perfect wisdom, spoken within a prayer of thanksgiving. Following His lament over unrepentant cities, Jesus praises God for revealing spiritual truths to the humble and childlike ("babes") while concealing them from the intellectually proud ("wise and prudent"). This verse encapsulates Jesus' complete acquiescence and delight in God's deliberate and benevolent plan of revelation, underscoring that divine wisdom and purpose govern who receives spiritual understanding.
Context
Literary Context
Matthew 11:26 is nestled within a pivotal section of Jesus' ministry, immediately following His pronouncements of judgment upon the unrepentant cities of Chorazin, Bethsaida, and Capernaum for their unbelief despite witnessing His powerful miracles. The tone then dramatically shifts from lament to a prayer of thanksgiving, beginning in Matthew 11:25. Here, Jesus thanks the Father for His divine wisdom in choosing to hide profound spiritual truths from those who consider themselves "wise and prudent" in the world's eyes, yet revealing them to "babes"—the humble, simple, and open-hearted. Verse 26 serves as Jesus' emphatic "Amen" to this divine arrangement, expressing His full agreement and satisfaction with the Father's sovereign discretion in the dispensation of spiritual understanding. It is a declaration of perfect alignment with the Father's will.
Historical & Cultural Context
In first-century Judea, "wisdom" was often associated with the scribes, Pharisees, and religious elite, who meticulously studied the Law and traditions. They often held positions of authority and were respected for their intellectual prowess and adherence to religious customs. Conversely, "babes" (νηπίοις, nēpiois) would have referred to the unlearned, the common people, children, or those considered insignificant by the religious establishment. Jesus' statement directly challenges the prevailing cultural hierarchy of knowledge and status. It highlights a divine reversal where God bypasses human intellectual and social distinctions, choosing to reveal Himself to those with humble hearts, a concept that would have been counter-cultural and even scandalous to the religious leaders of the day. This context underscores the radical nature of Jesus' teaching on spiritual receptivity.
Key Themes
This verse powerfully contributes to several overarching themes in Matthew's Gospel and broader biblical theology. Firstly, it underscores Divine Sovereignty and Will, affirming that God's plans and revelations are not arbitrary but stem from His perfect, unchallengeable wisdom and authority. Jesus' complete submission to this truth models profound trust. Secondly, the concept of God's Good Pleasure (from the Greek eudokía) is central, indicating that God's actions are purposeful, intentional, and bring Him delight, rather than being mere happenstance. This theme is echoed in passages like Ephesians 1:9-11. Thirdly, it highlights the Revelation to the Humble, reinforcing the idea that spiritual understanding is a gift bestowed upon those who approach God with childlike faith and humility, rather than intellectual arrogance. This divine preference for the humble over the proud is a recurring motif throughout scripture, as seen in 1 Corinthians 1:27.
Exposition and Analysis
Key Word Analysis
This primary particle is a strong affirmation, meaning "yes," "surely," or "verily." In this context, it conveys Jesus' emphatic and unreserved agreement with the Father's preceding action of revealing truths to "babes" and hiding them from the "wise." It signifies complete assent and a deep "Amen" to the Father's divine wisdom and choice.
This term, used frequently by Jesus, denotes an intimate and unique relationship. Here, it emphasizes the familial bond and profound trust Jesus has in God. It highlights that the sovereign will expressed is not that of a distant deity, but of a loving and wise Father, to whom Jesus is perfectly submissive and with whom He shares an unparalleled communion.
While the KJV translates "seemed good," the underlying Greek word eudokía carries a much richer meaning than mere appearance. Derived from eu (good) and dokéō (to think, to seem), it signifies "satisfaction," "delight," "benevolent will," or "purpose." It implies that God's decision was not arbitrary but stemmed from His perfect, intentional, and joyful disposition, bringing Him satisfaction and demonstrating His purposeful design in revelation.
Verse Breakdown
"Even so, Father"
This opening phrase expresses Jesus' immediate and complete affirmation of the Father's actions and wisdom. It is an utterance of profound agreement and submission, demonstrating Jesus' perfect unity of will with God the Father. The address "Father" underscores the intimate and trusting relationship between them, making Jesus' assent all the more significant.
"for so it seemed good"
This clause explains the reason for Jesus' affirmation. The phrase "seemed good" (Greek egeneto eudokía) signifies that the Father's decision to reveal truths to the humble was not a random occurrence but a deliberate act of His "good pleasure" or "benevolent will." It emphasizes the intentionality and divine satisfaction inherent in God's sovereign choice regarding spiritual understanding.
"in thy sight"
This final phrase reinforces the divine perspective and authority. It means "in your presence" or "in your estimation." It confirms that the Father's decision is perfectly just and wise from His own divine vantage point, regardless of how it might appear or be understood by human wisdom. It underscores that God's ways are beyond human questioning and are always perfectly aligned with His character.
Literary Devices
The verse employs several significant literary devices. Affirmation is central, with Jesus' emphatic "Even so" serving as a powerful declaration of assent to the Father's will. This is immediately followed by Causal Reasoning ("for so it seemed good"), providing the divine justification for the Father's actions. There is an implied Contrast with the preceding context, where the "wise and prudent" are contrasted with "babes," highlighting God's paradoxical method of revelation. The phrase "in thy sight" functions as a Theological Statement, asserting the ultimate authority and righteousness of God's perspective. Finally, the entire verse is a part of a Prayer, demonstrating Jesus' profound communion and perfect submission to the Father's sovereign plan.
Theological and Thematic Connections
Matthew 11:26 offers a profound theological insight into the nature of God's sovereignty and the means of divine revelation. It teaches that God's wisdom transcends human understanding, and His decisions, though sometimes appearing counter-intuitive to the "wise," are always rooted in His perfect "good pleasure" and benevolent will. This verse underscores that spiritual truth is not earned through intellectual prowess or worldly status but is a gift freely given by God to those He chooses, particularly the humble and receptive. It challenges human pride and calls for a posture of childlike dependence on God for true understanding, revealing that the Kingdom of Heaven is revealed not to the self-sufficient, but to those who acknowledge their need for divine grace.
Reflection and Application
Matthew 11:26 invites believers into a posture of profound trust and humility before God. In a world that often values intellectual achievement and self-reliance, this verse reminds us that true spiritual insight is a divine gift, not a human accomplishment. We are called to embrace a childlike dependence on God, recognizing that His ways are higher than our ways, and His wisdom surpasses all human understanding. This means accepting His sovereign choices, even when they challenge our logic or expectations, and finding peace in the knowledge that His "good pleasure" always stems from perfect love and wisdom. By cultivating humility, we open ourselves to receive the profound truths of God's Kingdom, finding rest in His perfect plan and purpose for our lives, just as Jesus found perfect peace in His Father's will.
Questions for Reflection
FAQ
What does "Even so, Father" signify about Jesus' attitude?
"Even so, Father" (Greek naí, patḗr) signifies Jesus' profound and complete affirmation, agreement, and submission to the Father's will. It's an emphatic "Yes, Father!" that expresses perfect unity of purpose and absolute trust. This phrase reveals Jesus' unreserved acceptance of God's sovereign plan, even the seemingly paradoxical decision to reveal spiritual truths to the humble ("babes") while concealing them from the "wise and prudent." It demonstrates His perfect example of filial obedience and delight in the Father's good pleasure, echoing His later prayer in Gethsemane, "Nevertheless, not my will, but yours, be done.".
How does God's 'good pleasure' (eudokía) relate to His revelation?
God's "good pleasure" (Greek eudokía) is central to understanding His revelation. It means that God's decision to reveal spiritual truths to certain individuals (the "babes") is not arbitrary or accidental but stems from His intentional, purposeful, and benevolent will, bringing Him satisfaction. It implies that God delights in His sovereign choices regarding who receives spiritual understanding. This concept highlights that salvation and spiritual insight are not earned by human merit or intellect but are gracious gifts bestowed according to God's wise and loving design. It underscores that God's actions are always consistent with His perfect character and bring Him glory, as seen in Ephesians 1:5, where believers are predestined "according to the good pleasure of his will.".
Christ-Centered Fulfillment
Matthew 11:26, while a prayer of Jesus, profoundly points to His central role in God's sovereign plan of revelation. Jesus Himself is the ultimate revelation of the Father, as John 1:18 declares that "no one has ever seen God; the only God, who is at the Father's side, he has made him known." The "babes" to whom the Father reveals truth are precisely those who, in humility and childlike faith, receive Jesus as the Way, the Truth, and the Life (John 14:6). Jesus' perfect "Even so, Father" foreshadows His complete obedience to the Father's will, culminating in His sacrificial death on the cross—the ultimate act of submission to God's good pleasure for the salvation of humanity (Philippians 2:8). Thus, this verse not only affirms God's sovereign wisdom but also highlights Christ as the embodiment of that wisdom and the sole conduit through whom the Father's saving truths are revealed to those who humbly believe.