Matthew 11:25-30 At that time Jesus answered and said, I thank you, O Father, Lord of heaven and earth… The "things" to which our Lord here refers may be better gathered Item what follows than from what goes before. They arc evidently spiritual things (Luke 19:42); things pertaining to - I. THE HIGHEST KNOWLEDGE. 1. The knowledge of the Father. (1) As the "Lord of heaven and earth." Thus known, he is recognized as the Source of all created things. Moreover, he is so constantly recognized as never to be merged or lost in second causes. He is the Ruler as well as the Creator of all. (2) As the "God and Father of our Lord Jesus Christ" (1 Peter 1:3). This knowledge recognizes the relationship of the Father to the Son in the mystery of the Incarnation. It moreover recognizes the covenant relationship in which the Father stands to the Son. (3) As "our Father," viz. in respect to our creation in his image and his care over us in nature (Genesis 1:26; Matthew 5:45). In respect to our redemption through the Son of his love, by which we receive adoption into his family and renewal in his likeness. 2. The knowledge of the Son. (1) This knowledge recognizes the reality of his manhood. It was no phantom. He was "bone of our bone." (2) It recognizes also the reality of his Godhead. Those who only saw the manhood of Jesus never saw the Son of God. The discernment of the Father dwelling in him is essential to our seeing him as the Son (see John 14:8-11). (3) The knowledge of the Son of God recognizes the beatification of the manhood in the Godhead. Christ as God is one with the Father; as Mediator he receives his power and glory from the Father (cf. ver. 27; ch. 28:18; John 5:22, 27). We are encouraged to deliver our souls for their salvation into the hands into which the Father hath delivered "all authority and power" (see Zechariah 6:13). II. THE METHOD OF ITS COMMUNICATION. 1. It is not attained by natural reason. (1) Deists boast of the powers of reason, and plead for natural theology. They would substitute this for the theology of the Bible. (2) But where would our natural theologians be but for the Bible? There are no natural theologians where the Bible has not been before them. Clearly, therefore, they credit their reason with the hints which they got from the Bible, whether they acknowledge it or not. (3) But, after all, how far has their natural theology carried them? In its chapters they discourse of the Creator. But what about the Fatherhood of God? What about the Son of God and the Saviour of the world? These are matters about which sinners need to be certainly informed. 2. It is attained by Divine revelation. (1) To this source we are indebted for the Bible. The evidence upon this subject is ample. The fact that there are no natural theologians without the Bible shows that human reason is not its source. (2) "No one knoweth the Son, save the Father." The mystery of the Incarnation is only perfectly known to God. "Neither doth any know the Father, save the Son." The being and attributes of God are only perfectly known to Christ. (3) These great subjects are only known to us just so far as they are revealed. We are drawn to the Son by the Father (John 6:44). The Son reveals himself by personal manifestation to the believer. This is a higher evidence than that of the miraculous works of the Father (see John 14:11). (4) The happiness of man lies in his knowledge of God. It is "life eternal" (see John 17:1-3). There is no comfortable intercourse between a sinful man and a holy God but through the one competent Mediator (see John 14:6). III. THE PERSONS WHO ARE HONORED WITH IT. 1. Not the "wise and understanding. (1) This phrase is used in irony. The reference is to the scribes and Pharisees, who were wise and understanding," viz. in their own conceits. They looked down upon the common "people who knew not the Law" as "accursed;" while they themselves, confounding the traditions of the elders with the Law, made the latter void. And so wise and understanding were they in their care net to be deceived by appearances, that they failed to discern the Messiah whom they sought. (2) There are many who in our day expose themselves to the same irony. Some of the darkest upon spiritual questions are amongst the great scholars in human literature and science (see 1 Corinthians 1:21). And some have taken a leading part in opposition to the transcendent truth (see 1 Timothy 6:20). (3) Such persons become subjects of judicial blindness. "Thou hast hid these things from the wise and understanding." Spiritual ignorance comes as a punishment upon obstinate unbelievers (cf. John 12:39, 40; Acts 28:26, 27; Romans 11:7, 8). (4) Moreover, Christ thanks the Father for this judicial dealing. Note: We must not let false compassion displace in us a proper jealousy for the justice and honour of God. Thanksgiving is the proper "answer" to dark and. disquieting thoughts. And mercy may be thankful for a judgment that is mingled with mercy in hiding from the obstinate a knowledge which would aggravate their doom. 2. The revelation is to babes. (1) This is a Jewish term for unlearned persons (see Romans 2:20). It is, therefore, applied to the disciples of Jesus, who were simple men (cf. Psalm 8:2; Matthew 21:15, 16; Acts 4:13; 1 Corinthians 2:6-10). In this sense "to our children" belong "things that are revealed" (Deuteronomy 29:29). (2) To the simple people Jesus gives his invitation, "Come unto me, all ye that labour and are heavy laden, and I will give you rest." The poor people are first called who groan under the burdens heavy and grievous to be borne, of laws and traditions laid on their shoulders by the scribes and Pharisees (see Matthew 23:4; Acts 15:10). If the Pharisee would himself come to Jesus, he must first become a babe (see Matthew 18:3). (3) These only will implicitly submit to the guidance of Jesus who labour for the "rest" of his love. Others will seek rest in titles, riches, pleasures, extremes of ambition and avarice. They do but increase their unrest. True rest is in the "meek and lowly" heart - the heart that is in sympathy with the blessed heart of Jesus. (4) Those only will take the yoke of Christ upon them who feel the burden of sin. The distressing sense of guilt and depravity. Taking upon us the yoke of Christ is submitting to him as our Ruler (cf. 1 Kings 12:10; 1 Timothy 6:1). If he releases us from the drudgery of sin, it is that we may serve him in the bonds of truth and love. One yoke gives place to another; we cannot be "as gods" - independent. 3. The revelation is heavenly. (1) Its rest is glorious. Rest from the weary ways of sin. For the wicked there is no rest. The peace that passeth understanding. The anticipation of heaven. (2) Its yoke is easy. It is the sweet yoke of love. "It is a yoke that is lined with love" (Henry). The commandments of love are not grievous. The gospel law is the liberty of the purest love. It is a wonderful contrast to the bondage of sin (see Deuteronomy 28:47, 48; Isaiah 10:27; Daniel 9:24). (3) Its burden is light. It is sweet to the loyal servant to know that the cross he bears is Christ's. The love of Christ lightens the burden, and so he sustains it himself. "Cast thy burden upon the Lord, and he will sustain thee (Psalm 55:22). He will carry thyself and thy load. Thou art thyself thy load (cf. Isaiah 43:2; Isaiah 63:9; Daniel 3:25; 2 Corinthians 1:5; 2 Corinthians 4:17). - J.A.M. Parallel Verses KJV: At that time Jesus answered and said, I thank thee, O Father, Lord of heaven and earth, because thou hast hid these things from the wise and prudent, and hast revealed them unto babes. |
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