SEV Biblia, Chapter 11:25
¶ En aquel tiempo, respondiendo Jess, dijo: Te alabo, Padre, Seor del cielo y de la tierra, que hayas escondido esto de los sabios y de los entendidos, y lo hayas revelado a los nios.
Clarke's Bible Commentary - Matthew 11:25
Verse 25. I thank thee] exomologoumai soi, 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 give a 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.
John Gill's Bible Commentary
Ver. 25. At that time Jesus answered, and said , etc.] The time referred to is, when the disciples returned to him, and gave him an account of the success of their ministry, ( Luke 10:17,21) 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, O 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, hrwth ta y[dwy wnlk ynwbn wnlk ymkj wnlk , we are all wise, we are all prudent, we all understand the law f695 ; the same is elsewhere 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 f697 , 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 aml[d yybr , 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 f698 , 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 twqwnytlw yjwl , to fools and babes.
Matthew Henry Commentary
Verses 25-30 - It becomes children to be grateful. When we come to God as a Father, we must 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; yet with confidence, as one able to defend us from evil, and to supply us with all good. Our blessed Lord added a remarkable declaration, that the Father had delivered into his hands all power, authority, and judgment We are indebted to Christ for all the revelation we have of God the Father's will and love, ever since Adam sinned. Our Saviour has invite all that labour and are heavy-laden, to come unto him. In some sense all men are so. Worldly men burden themselves with fruitless cares for wealth and honours; the gay and the sensual labour in pursuit of pleasures; the slave of Satan and his own lusts, is the merest drudg on earth. Those who labour to establish their own righteousness als labour in vain. The convinced sinner is heavy-laden with guilt an terror; and the tempted and afflicted believer has labours and burdens Christ invites all to come to him for rest to their souls. He alon gives this invitation; men come to him, when, feeling their guilt an misery, and believing his love and power to help, they seek him in fervent prayer. Thus it is the duty and interest of weary an heavy-laden sinners, to come to Jesus Christ. This is the gospel call Whoever will, let him come. All who thus come will receive rest a Christ's gift, and obtain peace and comfort in their hearts. But is coming to him they must take his yoke, and submit to his authority They must learn of him all things, as to their comfort and obedience He accepts the willing servant, however imperfect the services. Here we may find rest for our souls, and here only. Nor need we fear his yoke His commandments are holy, just, and good. It requires self-denial, an exposes to difficulties, but this is abundantly repaid, even in thi world, by inward peace and joy. It is a yoke that is lined with love So powerful are the assistances he gives us, so suitable the encouragements, and so strong the consolations to be found in the way of duty, that we may truly say, it is a yoke of pleasantness. The way of duty is the way of rest. The truths Christ teaches are such as we may venture our souls upon. Such is the Redeemer's mercy; and wh should the labouring and burdened sinner seek for rest from any othe quarter? Let us come to him daily, for deliverance from wrath an guilt, from sin and Satan, from all our cares, fears, and sorrows. But forced obedience, far from being easy and light, is a heavy burden. I vain do we draw near to Jesus with our lips, while the heart is fa from him. Then come to Jesus to find rest for your souls __________________________________________________________________
Greek Textus Receptus
εν 1722 PREP εκεινω 1565 D-DSM τω 3588 T-DSM καιρω 2540 N-DSM αποκριθεις 611 5679 V-AOP-NSM ο 3588 T-NSM ιησους 2424 N-NSM ειπεν 2036 5627 V-2AAI-3S εξομολογουμαι 1843 5731 V-PMI-1S σοι 4671 P-2DS πατερ 3962 N-VSM κυριε 2962 N-VSM του 3588 T-GSM ουρανου 3772 N-GSM και 2532 CONJ της 3588 T-GSF γης 1093 N-GSF οτι 3754 CONJ απεκρυψας 613 5656 V-AAI-2S ταυτα 5023 D-APN απο 575 PREP σοφων 4680 A-GPM και 2532 CONJ συνετων 4908 A-GPM και 2532 CONJ απεκαλυψας 601 5656 V-AAI-2S αυτα 846 P-APN νηπιοις 3516 A-DPM
Vincent's NT Word Studies
25. Answered. In reply to something which is not stated.I thank (exomologoumai). Compare Matt. iii. 6, of confessing sins. Lit., I confess. I recognize the justice and wisdom of thy doings. But with the dative, as here (soi, 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. xiv. 11. Tynd., I praise.
Prudent (sunetwn). Rev., understanding; Wyc., wary. From the verb sunihmi, 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 Mark xii. 33, understanding (sunesewv). Wise (sofwn) 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.
Robertson's NT Word Studies
11:25 {At that season Jesus answered and said} (en ekeinwi twi kairwi apokriqeis 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 (#Mt 11:25-30; Lu 10:21-24) is so manifestly Johannine in spirit and very language, "the Father" (ho pater), "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 to 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 sofoi were ignorant, but that the nepioi knew" (McNeile).
