At that season Jesus answered and said ( en ekeinōi tōi kairōi apokritheis eipen ).

Spoke to his Father in audible voice. The time and place we do not know. But here we catch a glimpse of Jesus in one of his moods of worship. "It is usual to call this golden utterance a prayer, but it is at once prayer, praise, and self-communing in a devout spirit"(Bruce). Critics are disturbed because this passage from the Logia of Jesus or Q of Synoptic criticism (Mat 11:25-30; Luk 10:21-24) is so manifestly Johannine in spirit and very language, "the Father"(ho patēr ), "the son"(ho huios ), whereas the Fourth Gospel was not written till the close of the first century and the Logia was written before the Synoptic Gospels. The only satisfying explanation lies in the fact that Jesus did have this strain of teaching that is preserved in John’ s Gospel. Here he is in precisely the same mood of elevated communion with the Father that we have reflected in John 14-17. Even Harnack is disposed to accept this Logion as a genuine saying of Jesus. The word "thank"(homologoumai ) is better rendered "praise"(Moffatt). Jesus praises the Father "not that the sophoi were ignorant, but that the nēpioi knew"(McNeile).

Answered

In reply to something which is not stated.

I thank ( ἐξομολογοῦμαι )

Compare Mat 3:6, of confessing sins. Lit., I confess. I recognize the justice and wisdom of thy doings. But with the dative, as here (σοι, to thee ) , it means to praise, with an undercurrent of acknowledgment; to confess only in later Greek, and with an accusative of the object. Rev. gives praise in the margin here, and at Rom 14:11. Tynd., I praise.

Prudent ( συνετῶν )

Rev., understanding; Wyc., wary. From the verb συνίημι , to bring together, and denoting that peculiarity of mind which brings the simple features of an object into a whole. Hence comprehension, insight. Compare on Mar 12:33, understanding (συνέσεως ) . Wise (σοφῶν ) and understanding are often joined, as here. The general distinction is between productive and reflective wisdom, but the distinction is not always recognized by the writer.

This word does not always imply, that something had been spoken, to which an answer is now made. It often means no more than the speaking in reference to some action or circumstance preceding.

That is, I acknowledge and joyfully adore the justice and mercy of thy dispensations: Because thou hast hid - That is, because thou hast suffered these things to be hid from men, who are in other respects wise and prudent, while thou hast discovered them to those of the weakest understanding, to them who are only wise to Godward. Luk 10:21.

We are not to understand by this, that the previous discourse had been concluded, and that this is a record only of something said about the same period. For the connection is most close, and the word "answered"--which, when there is no one to answer, refers to something just before said, or rising in the mind of the speaker in consequence of something said--confirms this. What Jesus here "answered" evidently was the melancholy results of His ministry, lamented over in the foregoing verses. It is as if He had said, "Yes; but there is a brighter side to the picture; even in those who have rejected the message of eternal life, it is the pride of their own hearts only which has blinded them, and the glory of the truth does but the more appear in their inability to receive it. Nor have all rejected it even here; souls thirsting for salvation have drawn water with joy from the wells of salvation; the weary have found rest; the hungry have been filled with good things, while the rich have been sent empty away."

Rather, "I assent to thee." But this is not strong enough. The idea of "full" or "cordial" concurrence is conveyed by the preposition. The thing expressed is adoring acquiescence, holy satisfaction with that law of the divine procedure about to be mentioned. And as, when He afterwards uttered the same words, He "exulted in spirit" (see on Luk 10:21), probably He did the same now, though not recorded.

He so styles His Father here, to signify that from Him of right emanates all such high arrangements.

The knowledge of these saving truths.

The former of these terms points to the men who pride themselves upon their speculative or philosophical attainments; the latter to the men of worldly shrewdness--the clever, the sharp-witted, the men of affairs. The distinction is a natural one, and was well understood. (See 1Co 1:19, &c.). But why had the Father hid from such the things that belonged to their peace, and why did Jesus so emphatically set His seal to this arrangement? Because it is not for the offending and revolted to speak or to speculate, but to listen to Him from whom we have broken loose, that we may learn whether there be any recovery for us at all; and if there be, on what principles--of what nature--to what ends. To bring our own "wisdom and prudence" to such questions is impertinent and presumptuous; and if the truth regarding them, or the glory of it, be "hid" from us, it is but a fitting retribution, to which all the right-minded will set their seal along with Jesus.

To babe-like men; men of unassuming docility, men who, conscious that they know nothing, and have no right to sit in judgment on the things that belong to their peace, determine simply to "hear what God the Lord will speak." Such are well called "babes." (See Heb 5:13; 1Co 13:11; 1Co 14:20, &c.).

I thank thee - Εξομολογουμαι σοι, I fully agree with thee - I am perfectly of the same mind. Thou hast acted in all things according to the strictest holiness, justice, mercy, and truth

Wise and prudent - The scribes and Pharisees, vainly puffed up by their fleshly minds, and having their foolish hearts darkened, refusing to submit to the righteousness of God (God’ s method of saving man by Christ) and going about to establish their own righteousness, (their own method of saving themselves), they rejected God’ s counsel, and God sent the peace and salvation of the Gospel to others, called here babes, (his disciples), simple-hearted persons, who submitted to be instructed and saved in God’ s own way. Let it be observed, that our Lord does not thank the Father that he had hidden these things from the wise and prudent, but that, seeing they were hidden from them, he had revealed them to the others

There is a remarkable saying in the Talmudists, which casts light upon this: "Rab. Jochanan said: ‘ From the time in which the temple was destroyed, wisdom was taken away from the prophets, and given to fools and children.’ Bava Bathra, fol. 12. Again: ‘ In the days of the Messiah, every species of wisdom, even the most profound, shall, be revealed; and this even to children.’ "Synop. Sohar. fol. 10.

Mat 11:25.Jesus answering Though the Hebrew verb, answer, ( ענה ,) is frequently employed even in the commencement of a discourse, yet in this passage I consider it to be emphatic; for it was from the present occurrence that Christ took occasion to speak. This is more fully confirmed by the words of Luke, that in the same hour Jesus rejoiced in spirit Whence came that rejoicing? Was it not because the Church, composed of poor and despised persons, was viewed by him as not less precious and valuable than if all the nobility and high rank in the world had lent to it their brilliancy? Let it be observed, also, that the discourse is addressed to the Father, and consequently is marked by greater energy than if he had spoken to his disciples. It was on their behalf, no doubt, and for their sake, that he gave thanks to the Father, that they might not be displeased with the low and mean aspect of his Church.

We are constantly looking for splendor; and nothing appears to us more incongruous, than that the heavenly kingdom of the Son of God, whose glory is so magnificently celebrated by the prophets, should consist of the dregs and offscourings of the common people. And truly it is a wonderful purpose of God, that though he has the whole world at his command, he chooses rather to select a peculiar people to himself from among the contemptible vulgar, than from the nobility, whose high rank would have been a greater ornament to the name of Christ. But here Christ withdraws his disciples from a proud and haughty imagination, that they may not venture to despise that mean and obscure condition of his Church, in which he delights and rejoices. To restrain more fully that curiosity which is constantly springing up in the minds of men, he rises above the world, and contemplates the secret decrees of God, that he may lead others to unite with him in admiring them. And certainly, though this appointment of God contradicts our senses, we discover not only blind arrogance, but excessive madness, if we murmur against it, while Christ our Head adores it with reverence.

I acknowledge to thee, O Father ⁶⁰ By these words he declares his acquiescence in that decree of the Father, which is so greatly at variance with human senses. There is an implied contrast between this praise, which he ascribes to the Father, and the malicious slanders, or even the impudent barkings, of the world. We must now inquire in what respect he glorifies the Father. It is because, while he was Lord of the whole world, he preferred children and ignorant persons to the wise It has no small weight, as connected with this subject, that he calls the Father Lord of heaven and earth; for in this manner he declares that it is a distinction which depends entirely on the will of God, ⁶¹ that the wise remain blind, while the ignorant and unlearned receive the mysteries of the Gospel. There are many other passages of a similar nature, in which God points out to us, that those who arrive at salvation have been freely chosen by him, because he is the Creator and Governor of the world, and all nations are his.

This expression implies two things. First, that all do not obey the Gospel arises from no want of power on the part of God, who could easily have brought all the creatures into subjection to his government. Secondly, that some arrive at faith, while others remain hardened and obstinate, is accomplished by his free election; for, drawing some, and passing by others, he alone makes a distinction among men, whose condition by nature is alike. ⁶² In choosing little children rather than the wise, he has a regard to his glory; for the flesh is too apt to rise, and if able and learned men had led the way, it would soon have come to be the general conviction, that men obtain faith by their skill, or industry, or learning. In no other way can the mercy of God be so fully known as it ought to be, than by making such a choice, from which it is evident, that whatever men bring from themselves is nothing; and therefore human wisdom is justly thrown down, that it may not obscure the praise of divine grace.

But it is asked, whom does Christ denominate wise? And whom does he denominate little children? For experience plainly shows, that not all the ignorant and unlearned on the one hand are enlightened to believe, and that not all the wise or learned are left in their blindness. It follows, that those are called wise and prudent, who, swelled with diabolical pride, cannot endure to hear Christ speaking to them from above. And yet it does not always happen that God reprobates those who have a higher opinion of themselves than they ought to have; as we learn from the instance of Paul, whose fierceness Christ subdued. If we come down to the ignorant multitude, the majority of whom display envenomed malice, we perceive that they are left to their destruction equally with the nobles and great men. I do acknowledge, that all unbelievers swell with a wicked confidence in themselves, whether their pride be nourished by their wisdom, or by a reputation for integrity, or by honors, or by riches. But I consider that Christ here includes all who are eminent for abilities and learning, without charging them with any fault; as, on the other hand, he does not represent it to be an excellence in any one that he is a little child. True, humble persons have Christ for their master, and the first lesson of faith is, Let no man presume on his wisdom. But Christ does not speak here as to voluntary childhood. He magnifies the grace of the Father on this ground, that he does not disdain to descend even to the lowest and most abominable, that he may raise up the poor out of filth.

But here a question arises. As prudence is a gift of God, how comes it that it hinders us from perceiving the brightness of God, which shines in the Gospel? We ought, indeed, to remember what I have already said, that unbelievers corrupt all the prudence which they possess, and that men of distinguished abilities are often hindered in this respect, that they cannot submit to be taught. But with respect to the present passage I reply: Though the sagacity of the prudent does not stand in their way, they may notwithstanding be deprived of the light of the Gospel. Since the condition of all is the same or alike, why may not God take this or that person according to his pleasure? The reason why he passes by the wise and the great is declared by Paul to be, that

God hath chosen the weak and foolish things of the world to confound the glory of the flesh,
(1Co 1:27.)

Hence also we infer, that the statement made by Christ is not universal, when he says, that the mysteries of the Gospel are hidden from the wise If out of five wise men four reject the Gospel and one embraces it, and if, out of an equal number of unlearned persons, two or three become disciples of Christ, this statement is fulfilled. This is also confirmed by that passage in Paul’s writings, which I lately quoted; for he does not exclude from the kingdom of God all the wise, and noble, and mighty, but only declares that it does not contain many of them.

The question is now solved. Prudence is not condemned as far as it is a gift of God, but Christ merely declares that it has no influence in procuring faith. On the other hand, he does not recommend ignorance, as if it rendered men acceptable to God, but affirms that it does not hinder mercy from enlightening ignorant and unlearned men with heavenly wisdom. It now remains to explain what is meant by revealing and hiding. That Christ does not speak of the outward preaching may be inferred with certainty from this circumstance, that he presented himself as a Teacher to all without distinction, and enjoined his Apostles to do the same. The meaning therefore is, that no man can obtain faith by his own acuteness, but only by the secret illumination of the Spirit.

Jesus : Luk 10:21-24

I thank : 1Ch 29:13; Dan 2:23; Joh 11:41; 2Th 2:13, 2Th 2:14

Lord : Gen 14:19, Gen 14:22; Deu 10:14, Deu 10:15; 2Ki 19:15; Isa 66:1; Dan 4:35; Act 17:24

because : Mat 13:11-16; Isa 5:21, Isa 29:10-14, Isa 29:18, Isa 29:19; Mar 4:10-12; Joh 7:48, Joh 7:49; Joh 9:39-41, Joh 12:38-40; Rom 11:8-10; 1Co 1:18-29, 1Co 2:6-8, 1Co 3:18-20; 2Co 3:14, 2Co 4:3-6

and hast : Mat 16:17, Mat 18:3, Mat 18:4, Mat 21:16; 1Sa 2:18, 3:4-21; Psa 8:2; Jer 1:5-8; Mar 10:14-16; 1Co 1:27

Ver. 25,26. Luk 10:21 , hath the same thing, only he thus prefaces, In that hour Jesus rejoiced in spirit, and said, I thank thee, O Father, Lord of heaven and earth, & c. He rejoiced in spirit, his heart was inwardly affected with this grace of God his Father. Then he answered and said. Answering in Scripture doth not always signify replying to the words of others, but a speaking upon some fit occasion offered, a beginning of a speech.

I thank thee, O Father, Lord of heaven and earth In the Greek the same word is used which signifieth to confess. In all thanksgiving and praising there is a confession of the power, wisdom, or goodness of God, so as all praising is a confessing, though all confession be not praising. By calling his Father

Lord of heaven and earth he acknowledgeth his absolute power to have done otherwise, even as it pleased him.

Because thou hast hid these things from the wise and prudent By the wise and prudent he here plainly means the scribes and Pharisees, the learned doctors of that age, who should have been wise and prudent, and were so both in their own and in their followers’ opinion. By

these things he means the mysteries of the gospel, as Mat 13:11 , The mysteries of the kingdom of heaven. God is said to have hid them, because he had not revealed them to them; nor can it be understood of a mere external revelation by the preaching of the gospel, but of an internal revelation by his Spirit, so as they embraced and believed them, 1Co 2:10 ; in which sense Paul saith, If our gospel be hid, it is hid to them that are lost, 2Co 4:3 .

And hast revealed them unto babesnhpioiv . It signifieth persons that are young in years, infants, and weak in understanding. He principally means his apostles, together with those ordinary persons that believed in him, for the Pharisees said, Joh 7:48,49 , Have any of the rulers or of the Pharisees believed on him? But this people who knoweth not the law are cursed. O Father, (saith our Saviour), thou hast all power in thine hand, thou art the Lord of heaven and earth, thou couldest by thy Spirit have caused these learned men to have received and embraced thy gospel, and followed me, as well as these poor fishermen, and other Jews of none of the highest quality; in that thou hast not done it, thou hast declared thy justice, for their rejecting of thy counsel for their salvation, but in that thou hast revealed these things to any, especially to these persons, not under the same worldly advantages for reputation, wisdom, and wit, herein thou hast showed thy special and abounding grace, as well as the greatness of thy power. Lord, I rejoice in thy dispensations, and I give thee thanks that out of the mouths of babes and sucklings thou hast perfected thy praise. There can be no other reason given of this, but thy good pleasure;

Even so, Father; so it pleased thee We may from hence observe,

1. That the further revelations of Christ some souls have more than others enjoying the same outward means, are not to be ascribed to the power or goodness of the will of man, but solely to the good pleasure of God.

2. That from the beginning of the gospel, the special and effectual revelations of the mysteries of the kingdom of heaven have, from the good pleasure of God, been made generally not to the most learned and wise men in men’ s account, but mostly to persons of a meaner rank. Surgunt indocti, et coelum rapiunt: Nos cum doctrina nostra in Gehennam trudimur. 1Co 1:26-28 Jam 2:5 .

3. That wheresoever God by his Spirit reveals the mysteries of the kingdom of God, it is matter of great joy and thanksgiving; especially where God reveals these mysteries to persons most unlikely to have received them.

See Philpot: THE KINGDOM OF GOD HID FROM THE WISE AND REVEALED UNTO BABES

Jesus answered, &c. lit. Jesus answering, said: where we may take notice, that answering, in the style of the Scripture, is often put when it is no answer to any thing that was said before. (Witham) ---

Because thou hast hid, &c. Jesus gives thanks to his heavenly Father, because he had revealed the secrets of his coming to his disciples, who, according to the false opinion of men, are called children and fools, and had hid it from the Scribes and Pharisees, whom he in ridicule calls the wise and prudent. By this prayer, he also begs that his heavenly Father would complete what he had begun in his apostles. (St. Jerome) ---

Christ does not rejoice that it was not revealed to the wise and prudent, but because it was revealed to his little ones. (St. Thomas Aquinas)

At that time Jesus answered, and said,.... The time referred to is, when the disciples returned to him, and gave him an account of the success of their ministry, Luk 10:17 who say nothing of the conversion of sinners, but of the spirits being subject to them; and may also refer to the several things spoken of in the context: it was at that time when Christ spoke to the multitude about John, and the excellency of his ministry, which yet was ineffectual to great numbers, who for a while attended on it; and when he took notice to the people, how he himself, as well as John, was rejected and vilified by the Pharisees, and received by publicans and sinners; and when he upbraided Chorazin, Bethsaida, and Capernaum, for their impenitence and unbelief: taking occasion from hence, he "answered and said"; an Hebrew way of speaking, used when nothing goes before, to which what is said can be an answer; see Job 3:2.

I thank thee, 0 Father, Lord of heaven and earth. This is an address to God, by way of thanksgiving; glorifying and praising him, confessing and acknowledging his wisdom, power, grace, and goodness, discovered in the things he after mentions: so far was he from being discouraged and dejected at the poor success of the Seventy: at his ill treatment by the Pharisees; and at the general impenitence and unbelief of the cities, where he preached and wrought his miracles; that he is abundantly thankful, and admires the distinguishing grace of God in the calling of a few in those places. This address is made to God as a "Father", as his Father, his own Father; for he was the only begotten of him, and dearly beloved by him: this epithet he makes use of, to show the near relation he stood in to him, and the freedom he could use with him: he also addresses him as "the Lord of heaven and earth"; he being the maker, upholder, and governor of both, and which he fills with his presence; the one is his throne, and the other is his footstool. This he mentions to show the sovereignty of his Father, in the conversion of men; and that it was not for want of power in him, that there were no more wrought upon under the ministry of John, himself, and his disciples. The things he expresses his thankfulness for, follow;

because thou hast hid these things from the wise and prudent. The "things" he means are the doctrines of the Gospel; such as respect himself, his person, as God, and the Son of God; his office, as Messiah, Redeemer, and Saviour; and the blessings of grace, righteousness, and salvation by him. The persons from whom these things were hid, are "the wise and prudent"; in things worldly, natural, and civil; men of great parts and learning, of a large compass of knowledge, having a considerable share of sagacity, penetration, and wisdom; or, at least, who were wise and prudent in their own conceits, as were the Scribes and Pharisees, and the schools of Hillell and Shammai, the two famous doctors of that day: and indeed the people of the Jews in common were so; who thus applaud themselves at the eating of the passover every year, and say, כלנו חכמים כלנו נבונים כלנו יודעים את התורה, "we are all wise, we are all prudent, we all understand the law" ^s; the same is elsewhere ^t said of all Israel; in their opinion they were so, yet the things of the Gospel are hidden from them. God may be said to "hide" these things, when either he does not afford the outward revelation of the Gospel; or, if he does, it is given forth in parables, or he does not give along with it the light of his Spirit and grace, but leaves men to their own darkness and blindness; so that they cannot see, perceive, and understand the beauty, glory, excellency, and suitableness of the doctrines of it. Now, when Christ confesses this, or gives thanks to God for it, it is a declaration that God has done so, and denotes his acquiescence in it; and is not properly a thanksgiving for that; but rather, that forasmuch as he has thought fit, in his infinite wisdom, to take such a method, he has been pleased to make a revelation of these things to others;

and hast revealed them unto babes; foolish ones, comparatively speaking, who have not those natural parts, learning, and knowledge others have, that wisdom and prudence in worldly and civil things; and are so in their own account, and in the esteem of the world; and who are as babes, helpless, defenceless, and impotent of themselves, to do or say anything that is spiritually good, and are sensible of the same: now to such souls God reveals the covenant of his grace, Christ, and all the blessings of grace in him, the mysteries of the Gospel, and the unseen glories of another world. The veil of darkness and ignorance is removed from them; spiritual sight is given them; these things are set before them; they see a glory and suitableness in them; their desires are raised after them; their affections are set on them; their hearts are impressed with them; and they are helped to view their interest in them. The Jews themselves have a notion, that in the days of the Messiah, children and babes shall have knowledge of divine things.

"Says Simeon ben Jochai ^u, it is not the pleasure of God that wisdom should be so revealed to the world; but when it is near the days of the Messiah, even רביי דעלמא, "little children", or the "babes that are in the world", shall find out the hidden things of wisdom, and know thereby the ends, and the computations of times; and at that time it shall be revealed to all:''

and there is more truth in what they own elsewhere ^w, than they themselves are aware of, when they say, that

"from the day that the temple was destroyed, prophecy has been taken away from the prophets, and given ולתינוקות לשוטים, "to fools and babes".''