Matthew 11:25

King James Version (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.

Adam Clarke
Bible Commentary

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.

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Albert Barnes
Notes on the Whole Bible

From the wise and prudent - That is, from those who “thought” themselves wise - “wise” according to the world‘s estimation of wisdom, 1 Corinthians 1:26-27.

Hast revealed them unto babes - To the poor, the ignorant, and the obscure; the teachable, the simple, the humble. By the wise and prudent here he had reference probably to the proud and haughty scribes and Pharisees in Capernaum. They rejected his gospel, but it was the pleasure of God to reveal it to obscure and more humble people. The reason given, the only satisfactory reason, is, that it so seemed good in the sight of God. In this the Saviour acquiesced, saying, “Even so, Father;” and in the dealings of God it is proper that all should acquiesce. “Such is the will of God” is often the only explanation which can be offered in regard to the various events which happen to us on earth. “Such is the will of God” is the only account which can be given of the reason of the dispensations of his grace. Our understanding is often confounded. We are unsuccessful in all our efforts at explanation. Our philosophy fails, and all that we can say is, “Even so, Father; for so it seems good to thee.” And this is enough. That God does a thing, is, after all, the best reason which we “can” have that it is right. It is a “security” that nothing wrong is done; and though now mysterious, yet light will hereafter shine upon it like the light of noonday. I have more certainty that a thing is right if I can say that I know such is the will of God, than I could have by depending on my own reason. In the one case I confide in the infallible and most perfect God; in the other I rely on the reason of a frail and erring man. God never errs; but nothing is more common than for people to err.

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Matthew Henry
Concise Bible Commentary

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.

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SDA Bible Commentary (limited)
Volume 1-7

25. At that time. Whether this is intended to indicate that vs. 25-30 were spoken by Jesus upon the same occasion as vs. 7-24, that is, after the departure of the two disciples sent by John (v. 7), or whether “at that time” is only a general literary expression loosely connecting these remarks with those that precede (vs. 7-24), is not certain. A parallel passage in Luke (ch. 10:21, 22) is specifically located as following the return of the Seventy (vs. 17, 21), which probably took place in the late autumn of a.d. 30. This was approximately a year later than the context in Matthew suggests. Christ may, of course, have spoken similarly upon both occasions.

In Matthew, the visit of John’s disciples (vs. 2-6), Jesus’ eulogy of John (vs. 7-15), His woes on those who had rejected His message (vs. 16-24), and His commendation of those who accepted it (vs. 25-30), appear to be one sequence of instruction, closely related in point of time to the sending forth of the Twelve (chs. 9:36 to 11:1).

According to DA 342 the feast at Matthew’s home came on the day Jesus healed Jairus’ daughter, at the close of the Second Galilean Tour (see on Matt. 9:18; Mark 5:21). But it was following Matthew’s feast that the disciples came to Jesus with the question on fasting (see Matt. 9:14-17; DA 275). And it was after the question on fasting that two of John’s disciples came with the question about the Messiahship of Jesus (DA 276). Furthermore, it was immediately following the departure of the two disciples that Jesus gave His eulogy of John (DA 218). From this it would appear that ch. 11:2-19 is to be assigned to one occasion as a definitely related sequence, both in line of thought and in point of time, between the close of the Second Galilean Tour, probably in the autumn of a.d. 29 (see on Luke 8:1), and the death of John the Baptist early the following spring, before the Passover of a.d. 30 (see on Luke 3:19, 20). This sequence obviously cannot be assigned to the time of the sending forth of the Seventy, which probably took place more than half a year after the death of more than a year after the death of John, nor can it be assigned to the earlier part of the second tour, as might be concluded from Luke 7:17-19, for the reasons here set forth.

For the purposes of this commentary the discourse of Matt. 11:7-30 is considered as a unit, and is assigned to the winter of a.d. 29-30. It was repeated, in part, during the Peraean ministry a year later (see DA 488; Additional Notes on Chapter 3, Note 2).

I thank thee. This statement reflects the idea of praise gladly given in acknowledgment of the wisdom of God in doing what the verse states. The circumstances were outwardly most discouraging (vs. 20-24), for the leaders of Israel and of many of the great cities refused to accept the gospel message. Jesus, nevertheless, found cause for rejoicing in the fact that so many of the common people “heard him gladly” (see Mark 12:37).

Father. See on ch. 6:9.

Thou hast hid. Here God is represented as hiding truth from some persons and revealing it to others. However, it is clear that “the wise and prudent”â€”the leaders of Israelâ€”had had fully as much, if not greater, opportunity to understand Jesus than any of their countrymen. In fact, Jesus devoted the early part of His ministry to the region of Judea, which gave the Jewish leaders an opportunity to evaluate the evidence that He was the Messiah of prophecy (see on ch. 4:12). Furthermore, being learned in the Scriptures, they, more than the semiliterate common people, should have understood the intent of prophecy and recognized its fulfillment in the person and mission of Jesus (see on ch. 2:4-6). However, the leaders of Israel chose to reject the light Heaven so graciously gave them (see Hosea 4:6; DA 30). There was no partiality on God’s part.

These things. This may be a reference to Christ’s “mighty works” (vs. 21, 23), which were designed to provide convincing evidence of the validity of His message (see John 5:36; 10:38; 14:11; DA 406, 407). The significance of “these things” was hidden from those who chose not to see them. God never forces truth upon those who prefer not to accept it (see on Matt. 7:6).

Babes. Gr. nÃ„â€œpios, “infant,” has an extended meaning of “childish,” “simple,” “unskilled,” possibly from Gr. nÃ„â€œpeleÅÂ, “to be without power,” “be impotent, weak.” The term applies equally to a child or any person who lacks skill or understanding. In the LXX nÃ„â€œpios is sometimes used to translate the Heb. pethi (see on Ps. 19:7; 119:130). The learned rabbis looked upon the illiterate fishermen and farmers, the ‘amme ha’areá¹£, or “people of the land,” as being mere “babes” in the law. Christ says in effect, “Call the common people ‘babes’ if you will, but the fact remains that they have demonstrated a higher degree of discernment when it comes to recognizing in Me the fulfillment of Messianic prophecy.” Those who made no pretense of learning showed greater wisdom than the professed wise men of the nation. Possibly foremost among the “babes” to whom Christ here refers were the disciples.

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Ellen G. White
Evangelism, 333

The Lord Restricted by Our Attitude—The Lord would do great things for the workers, but their hearts are not humble. Should the Lord work in them, they would become lifted up, filled with self-esteem, and would demerit their brethren.—The Review and Herald, July 12, 1887. Ev 333.1

Why Lack of Success—In the pride of worldly wisdom and worldly ambition to be first, may be found the reason that the work of the gospel, notwithstanding its boundless resources, meets with so little success comparatively. Our Saviour rejoiced in spirit and offered thanks to God as He thought of how the value of truth, though hidden from the wise and prudent, is revealed to babes—those who realize their weakness and feel their dependence on Him.—Manuscript 118, 1902. Ev 333.2

Reward of Soul Winning—A rich reward will be given to the true workers, who put all there is of them into the work. There is no greater bliss on this side of heaven than in winning souls to Christ. Joy fills the heart as the workers realize that this great miracle could never have been wrought by human agencies, but only through the One who loves souls ready to perish. The divine presence is close beside every true worker, making souls penitent. Thus the Christian brotherhood is formed. The worker and those worked for are touched with the love of Christ. Heart touches heart, and the blending of soul with soul is like the heavenly intercourse between ministering angels.—Manuscript 36, 1901. Ev 333.3

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Ellen G. White
Testimonies for the Church, vol. 4, 585-6

Spiritual things are spiritually discerned. The carnal mind cannot comprehend these mysteries. If questioners and doubters continue to follow the great deceiver, the impressions and convictions of God's Spirit will grow less and less, the promptings of Satan more frequent, until the mind will fully submit to his control. Then that which appears to these bewildered minds as foolishness will be the power of God, and that which God regards as foolishness will be to them the strength of wisdom. 4T 585.1

One of the great evils which has attended the quest of knowledge, the investigations of science, is that those who engage in these researches too often lose sight of the divine character of pure and unadulterated religion. The worldly-wise have attempted to explain upon scientific principles the influence of the Spirit of God upon the heart. The least advance in this direction will lead the soul into the mazes of skepticism. The religion of the Bible is simply the mystery of godliness; no human mind can fully understand it, and it is utterly incomprehensible to the unregenerate heart. 4T 585.2

The Son of God compared the operations of the Holy Spirit to the wind, which “bloweth where it listeth, and thou hearest the sound thereof, but canst not tell whence it cometh, and whither it goeth.” Again, we read in the Sacred Record that the world's Redeemer rejoiced in spirit 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.” 4T 585.3

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Ellen G. White
That I May Know Him, 50.4

He attracted attention to purity of life, to humility of spirit, and to devotion to God and His cause without hope of worldly honor or reward. He must divest religion of the narrow, conceited formalism which made it a burden and a reproach. He must present a complete, harmonious salvation to all. The narrow bounds of national exclusiveness must be overthrown, for His salvation was to reach the ends of the earth. He rejoiced in spirit as He beheld the poor of this world eagerly accepting the precious message which He brought. He looked up to heaven 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” (Matthew 11:25).... TMK 50.4

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Ellen G. White
Thoughts From the Mount of Blessing, 27

The pure in heart live as in the visible presence of God during the time He apportions them in this world. And they will also see Him face to face in the future, immortal state, as did Adam when he walked and talked with God in Eden. “Now we see through a glass, darkly; but then face to face.” 1 Corinthians 13:12. MB 27.1

Christ is “the Prince of Peace” (Isaiah 9:6), and it is His mission to restore to earth and heaven the peace that sin has broken. “Being justified by faith, we have peace with God through our Lord Jesus Christ.” Romans 5:1. Whoever consents to renounce sin and open his heart to the love of Christ, becomes a partaker of this heavenly peace. MB 27.2

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