Matthew 11:27
All things are delivered unto me of my Father: and no man knoweth the Son, but the Father; neither knoweth any man the Father, save the Son, and he to whomsoever the Son will reveal him.
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(27) All things are delivered.—Literally, were delivered, as looking back on the moment of the gift. The “all things,” though not limited by the context, are shown by it to refer specially to the mysteries of the kingdom implied in the word “reveal.” The wider meaning of the words appears more clearly in Matthew 28:18, and in both passages we may trace a formal denial of the claim of the Tempter resting on the assertion that the power and glory of the world had been committed to him (Luke 4:6).

Neither knoweth any man the Father.—The Greek implies full and complete knowledge, and in that sense it was true that no one knew the Son as such in all the ineffable mystery of His being and His work but the Father; that no one fully entered into the Fatherhood of God but He whose relation to Him had been from eternity one of Sonship. To those only who knew God in Christ was the Fatherhood of which Jews and Gentiles had had partial glimpses revealed in all its completeness.

To whomsoever the Son will reveal him.—The Greek gives more than the mere future—is willing to reveal.

Matthew 11:27. All things are delivered unto me, &c. — Here our Lord seems to address, not so much his disciples, as those of the people that stood near him, with a reference to what he had last spoken. As if he had said, Do not be led, by the example of your great and learned men, to slight and despise me; for mean and humble as my circumstances now appear, all things relating to the salvation of mankind are delivered into my hands, even all authority, power, and judgment. And no man knoweth the Son, but the Father — No one knoweth the mystery of his person, his character, and dignity; no one knoweth what he has done, and what he is yet to do, for the salvation of the world; save the Father that sent him. “These words evidently declare that there is something inexplicably mysterious in the nature and person of Christ; which indeed appears in the most convincing manner, from the account elsewhere given of his Deity in Scripture.” Neither knoweth any man the Father, save the Son, &c. — Neither can any one savingly know God the Father, but the Son, by whom alone he is fully comprehended in his nature and attributes, his counsels and dispensations, his works and ways; and he to whomsoever the Son will reveal him — Or make him savingly known by the gospel, and the illumination of the Spirit. Thus John, The Son of God hath given us an understanding to know, (τον αληθινον,) the true one; and we are in the true one in, or through, his Son Jesus Christ. The worship, therefore, of the Jews, who reject Christ, and consequently do not receive the knowledge of the living and true God through him, of modern Deists, and of all unbelievers, is in fact rendered to an imaginary deity; the God and Father of our Lord Jesus Christ being to them an unknown God.

11:25-30 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 invited all that labour and are heavy-laden, to come unto him. In some senses 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 drudge on earth. Those who labour to establish their own righteousness also labour in vain. The convinced sinner is heavy-laden with guilt and terror; and the tempted and afflicted believer has labours and burdens. Christ invites all to come to him for rest to their souls. He alone gives this invitation; men come to him, when, feeling their guilt and misery, and believing his love and power to help, they seek him in fervent prayer. Thus it is the duty and interest of weary and 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 as Christ's gift, and obtain peace and comfort in their hearts. But in 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, and exposes to difficulties, but this is abundantly repaid, even in this 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 why should the labouring and burdened sinner seek for rest from any other quarter? Let us come to him daily, for deliverance from wrath and 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. In vain do we draw near to Jesus with our lips, while the heart is far from him. Then come to Jesus to find rest for your souls.All things are delivered ... - The same doctrine is clearly taught often in the New Testament. See John 3:35; John 6:46; John 10:15; Colossians 1:16-17. It means that Christ has control over all things for the good of his church; that the government of the universe is committed to him "as Mediator," that he may redeem his people and guide them to glory, Ephesians 1:20-22.

No man knoweth the Son - That is, such is the nature of the Son of God, such the mystery of the union between the divine and human nature, such his exalted character as "divine," that no mortal can fully comprehend Jesus. None but God fully knows him. If he had been only a mere man, this language surely would not have been used of him.

Neither knoweth any man the Father ... - In the original this is, neither knoweth "anyone" the Father except the Son. That is, no man or angel clearly and fully comprehends the character of the infinite God; none but the Son - the Lord Jesus - and he to whom he makes him known, have any just apprehensions of his being and perfections.

27. All things are delivered unto me of my Father—He does not say, They are revealed—as to one who knew them not, and was an entire stranger to them save as they were discovered to Him—but, They are "delivered over," or "committed," to Me of My Father; meaning the whole administration of the kingdom of grace. So in Joh 3:35, "The Father loveth the Son, and hath given all things into His hand" (see on [1267]Joh 3:35). But though the "all things" in both these passages refer properly to the kingdom of grace, they of course include all things necessary to the full execution of that trust—that is, unlimited power. (So Mt 28:18; Joh 17:2; Eph 1:22).

and no man knoweth the Son, but the Father; neither knoweth any man the Father, save the Son, and he to whomsoever the Son will—willeth

to reveal him—What a saying is this, that "the Father and the Son are mutually and exclusively known to each other!" A higher claim to equality with the Father cannot be conceived. Either, then, we have here one of the revolting assumptions ever uttered, or the proper divinity of Christ should to Christians be beyond dispute. "But, alas for me!" may some burdened soul, sighing for relief, here exclaim. If it be thus with us, what can any poor creature do but lie down in passive despair, unless he could dare to hope that he may be one of the favored class "to whom the Son is willing to reveal the Father." But nay. This testimony to the sovereignty of that gracious "will," on which alone men's salvation depends, is designed but to reveal the source and enhance the glory of it when once imparted—not to paralyze or shut the soul up in despair. Hear, accordingly, what follows:

John saith, John 3:35, The Father loveth the Son, and hath given all things into his hand. Matthew 28:18, All power is given unto me. John 17:2, Thou hast given him power over all flesh, that he should give eternal life to as many as thou hast given him. God is the Fountain of power, Psalm 62:11. He hath committed also power to Christ as Mediator, Psalm 2:7-9, more particularly the power of life and eternal salvation, as John 17:2; he hath the keys of hell and death, Revelation 1:18, and all the means that lead to eternal life are in his power and disposal.

And no man knoweth the Son but the Father; no man knoweth his Divine essence, his eternal generation; and therefore men are not to listen to what the scribes and Pharisees say of him, but to attend to and to believe what the Father hath revealed from heaven concerning him, who best knoweth him.

Neither knoweth any man the Father, save the Son: no man knoweth the essence of the Father, or the counsels of the Father, as to the dispensations of the gospel.

Save the Son, and he to whomsoever the Son will reveal him. The prophets inquired and searched diligently concerning this salvation, searching what, or what manner of time the Spirit of Christ which was in them did signify when it testified beforehand the sufferings of Christ, and the glory that should follow, 1 Peter 1:10-12. Mr. Calvin saith, the Son is said to know the Father, as he is his lively image, the express image of his person, and the brightness of his glory. And he to whomsoever the Son will reveal him, John 6:46.

He that hath seen me hath seen the Father, John 14:9. All our saving knowledge of God is in and through Christ.

All things are delivered unto me of my Father,.... This is to be understood of Christ, as mediator; for, as God, nothing was delivered to him; he had all things, all perfections, power, and glory his Father has; and is to be considered in the utmost extent: all persons are delivered to him, angels and men; good angels are delivered to him, to be confirmed in him, as their head, and to be made use of by him; spirits, evil spirits, which were subject to his disciples, are under him, and at his command and disposal; and their subjection to his disciples is owing to his power over them, which he communicated to them; all the elect of God are delivered to him, to be kept and saved by him; all the babes and little ones, to whom it was the Father's will to reveal the mysteries of grace, were his care and charge; all power in heaven, and in earth, are given unto him; and all the treasures of wisdom and knowledge are hid with him, which are distributed to any of the sons of men; all the blessings of grace, and the promises of the everlasting covenant, and all the glory and happiness of his people, are put into his hands:

and no man knoweth the Son, but the Father; the transcendent glories and perfections of his nature, as the Son of God; nor the whole of his work and office, as mediator: or all that is committed to his charge, as such: all that he was to do, and suffer, for his people; all that he had done for them, and should communicate to, and bestow upon them.

Neither knoweth any man the Father, save the Son; his essence and glory, his mind and will, his purposes and decrees, his counsels and covenant; the grace and love of his heart to his chosen people; what he has prepared and laid up for them, and will make them partakers of to all eternity;

and he to whomsoever the Son will reveal him; both himself, and his Father, and the grace and glory of each, which he does by his Spirit; who is a Spirit of wisdom and revelation in the knowledge of him; and which entirely depends on his own sovereign will and pleasure.

{6} All things are delivered unto me of my Father: and no man knoweth the Son, but the Father; neither knoweth any man the Father, save the Son, and he to whomsoever the Son will reveal him.

(6) There is no true knowledge of God, nor quietness of mind, but only in Christ alone.

Matthew 11:27. Here the prayer ends, and He turns to address the multitude (Matthew 11:28),—but, according to Luke 10:22, it is His disciples,—still full of the great thought of the prayer, under a profound feeling of His peculiar fellowship with God.

πάντα μοι παρεδ.] It is quite as unwarrantable to limit πάντα in any way whatever, as it is to take παρεδόθη as referring to the revelation of the doctrine (Grotius, Kuinoel, and others), or to the representation of the highest spiritual truths (Keim), which Christ is supposed to have been appointed to communicate to mankind. It is not even to be restricted to all human souls (Gess). What Jesus indicates and has in view, is the full power with which, in sending Him forth, the Father is understood to have invested the Son, a power to dispose of everything so as to promote the object for which He came; Bengel: “nihil sibi reservavit pater.” Jesus speaks thus in the consciousness of the universal authority (Matthew 28:18; Hebrews 2:8) conferred upon Him, from which nothing is excluded (John 13:3; John 16:15); for He means to say, that between Him and the Father there exists such a relation that no one knows the Son, and so on.[443] On both thoughts Christ founds the invitation in Matthew 11:28. On the relation of the words πάντα μοι παρεδ. to Matthew 28:18, see note on that passage.

ἘΠΙΓΙΝΏΣΚΕΙ] means more than the simple verb, viz. an adequate and full knowledge, which de Wette wrongly denies (see οὐδὲ τὸν πατέρα τις ἐπιγινώσκει). Comp. on 1 Corinthians 13:12. Nothing is to be inferred from this passage as to the supernatural origin of Jesus (in answer to Beyschlag, Christol. p. 60). The ἐπιγινώσκειν τὸν υἱόν applies to His whole nature and thinking and acting, not merely to His moral constitution, a limitation (in answer to Weiss) which, if necessary, would have been shown to be so in the context by means of the second correlative clause of the verse.

ᾧ ἐὰν βουλ. ὁ υἱὸς ἀποκαλ.] bears the impress of superhuman consciousness. According to the context, we have simply to regard τὸν πατέρα as the object of ἀποκαλ. For ἈΠΟΚΑΛ. with a personal object, comp. Galatians 1:16.

[443] In this first clause, to supply the thought from the first—viz., “and to whom the Father is willing to reveal it” (de Wette, following the older expositors)—is arbitrary, for Jesus has just said: πάντα μοι παρεδόθη, etc. To whomsoever the Son reveals the knowledge of the Father, to him He thereby reveals the knowledge of the Son likewise.—Hilgenfeld adopts the Marcionite reading: οὐδεὶς ἔγνω τὸν πατέρα εἰ μὴ ὁ υἱὸς, καὶ τὸν υἱὸν εἰ μὴ ὁ πατὴρ καὶ ᾧ ἂν ὁ υἱὸς ἀποκαλύψῃ. This reading, being that of the Clementines, Justin, Marcion, has earlier testimony in its favour than that of the Received text, which first appears in Irenaeus in a duly authenticated form; Irenaeus, i. 20. 3, ascribes it to the Marcosians, though he elsewhere adopts it himself. However, an examination of the authorities leads to the conclusion (see Tischendorf) that it must be excluded from the text. Comp. also note on Luke 10:21.

Matthew 11:27. πάντα, all things necessary for the realisation of the kingdom (Holtz., H.C.). The πάντα need not be restricted to the hiding and revealing functions (Weiss, Nösgen). Hiding, indeed, was no function of Christ’s. He was always and only a revealer. For the present Jesus has only a few babes, but the future is His: Christianity the coming religion.—παρεδόθη, aorist, were given. We might have expected the future. It may be another instance of the aorist used for the Hebrew prophetic future (vide ad Matthew 11:19). In Matthew 28:18 ἐδόθη again to express the same thought. The reference probably is to the eternal purpose of God: on the use of the aorist in N. T., vide note on this passage in Camb. G. T.—ἐπιγινώσκει, thoroughly knows.—τὸν υἱὸνπατήρ, Christ’s comfort amid the widespread unbelief and misunderstanding in reference to Himself is that His Father knows Him perfectly. No one else does, not even John. He is utterly alone in the world. Son here has a Godward reference, naturally arising out of the situation. The Son of Man is called an evil liver. He lifts up His heart to heaven and says: God my Father knows me, His Son. The thought in the first clause is connected with this one thus: the future is mine, and for the present my comfort is in the Father’s knowledge of me.—οὐδὲ τὸν πατέραὁ υἱὸς: a reflection naturally suggested by the foregoing statement. It is ignorance of the Father that creates misconception of the Son. Conventional, moral and religious ideals lead to misjudgment of one who by all He says and does is revealing God as He truly is and wills. The men who know least about God are those supposed to know most, and who have been most ready to judge Him, the “wise and understanding”. Hence the additional reflection, κοὶ ᾧ ἐὰν βούληται ὁ υ. ἀποκαλύψαι. Jesus here asserts His importance as the revealer of God, saying in effect: “The wise despise me, but they cannot do without me. Through me alone can they attain that knowledge of God which they profess to desire above all things.” This was there and then the simple historic fact. Jesus was the one person in Israel who truly conceived God. The use of βούληται is noticeable: not to whomsoever He reveals Him, but to whomsoever He is pleased to reveal Him. The emphasis seems to lie on the inclination, whereas in Matthew 1:19 θέλων appears to express the wish, and ἐβουλήθη rather the deliberate purpose. Jesus meets the haughty contempt of the “wise” with a dignified assertion that it depends on his inclination whether they are to know God or not. On the distinction between βούλομαι and θέλω, vide Cremer, Wörterbuch, s. v. βούλομαι. According to him the former represents the direction of the will, the latter the will active (Affect, Trieb). Hence βουλ. can always stand for θελ., but not vice versâ.

27. are delivered] Rather, were delivered.

Matthew 11:27. Πάντα, all things) Here our Lord changes the direction of His words, and accosts His human auditors. After His resurrection, He more expressly said that all things in heaven and in earth were delivered to Him; see ch. Matthew 28:18; but in the present passage the same truth is implied; cf. Matthew 11:25. All things are delivered unto Him; also the authority to reveal them. All things are delivered unto Him; and therefore all men. See John 13:3; John 17:2; 1 Corinthians 15:25; 1 Corinthians 15:27.—παρεδόθη, have been delivered) The Father reserved nothing for Himself which He did not give to the Son. Cf. John 13:3; Matthew 28:18. The intimate relation of the Father and the Son is implied in Matthew 11:25-27, John 6:39-40, and so throughout the Apocalypse. See my exposition of the Apocalypse, p. 65.—οὐδεὶςοὐδὲ, no one—neither) On the order of the words, cf. John 8:19.—εἰ μὴ ὁ πατήρ, except the Father) He does not add, “and he to whomsoever the Father chooses to reveal Him,” because He has said that in Matthew 11:25, and here He is teaching us what the Father has delivered to Him. The Holy Spirit is not excluded; He is not, however, mentioned here, because His office was not as yet so well known to men.—βούληται, may will) shall choose. To whom, however, He wishes to do so, is clear from the following verse.

Verse 27 And says that all his work is due to and conditioned by the Father. Matthew 11:27Are delivered (παρεδόθη)

More lit., were delivered, as of a single act at a given time, as in this case, where the Son was sent forth by the Father, and clothed with authority. Compare Matthew 28:18.

Knoweth (ἐπιγινώσκει)

The compound indicating full knowledge. Others behold only in part, "through a glass, darkly."

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