Mat 11:25, 1Cor 1:26-28 | JFB | STEP | 25. At that time Jesus answered and said —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." I thank thee —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 ), probably He did the same now, though not recorded. O Father, Lord of heaven and earth —He so styles His Father here, to signify that from Him of right emanates all such high arrangements. because thou hast hid these things —the knowledge of these saving truths. from the wise and prudent —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 , &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. hast revealed them unto babes —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 , &c.).

Matthew 11:25

25. At that time Jesus answered and said—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."

I thank thee—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 Lu 10:21), probably He did the same now, though not recorded.

O Father, Lord of heaven and earth—He so styles His Father here, to signify that from Him of right emanates all such high arrangements.

because thou hast hid these things—the knowledge of these saving truths.

from the wise and prudent—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.

hast revealed them unto babes—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; 14:20, &c.).

1 Corinthians 1:26-28

26. ye see—rather, from the prominence of the verb in the Greek, "see" or "consider" (imperative) [ALFORD from Vulgate and IRENÆUS].

your calling . . . are called —Instead of the words in italics, supplied by English Version, supply, "were your callers." What Paul is dwelling on (compare 1Co 1:27, 28) is the weakness of the instrumentality which the Lord employed to convert the world [HINDS and WHATELY; so ANSELM]. However, English Version accords well with 1Co 1:24. "The whole history of the expansion of the Church is a progressive victory of the ignorant over the learned, the lowly over the lofty, until the emperor himself laid down his crown before the cross of Christ" [OLSHAUSEN].

wise . . . after the flesh—the wisdom of this world acquired by human study without the Spirit. (Contrast Mt 16:17).

27. the foolish things—a general phrase for all persons and things foolish. Even things (and those, too, foolish things) are chosen by God to confound persons, (and those too persons who are wise). This seems to me the force of the change from neuter to masculine.

to confound—The Greek is stronger, "that He might confound (or put to shame)." God confounds the wise by effecting through His instruments, without human wisdom, that the worldly wise, with it, cannot effect, namely, to bring men to salvation.

chosen . . . chosen—The repetition indicates the gracious deliberateness of God's purpose (Jas 2:5).

28. yea, and things which are not—Yea is not in the Greek. Also some of the oldest manuscripts omit "and." Thus the clause, "things which are not" (are regarded as naught), is in apposition with "foolish . . . weak . . . base (that is, lowborn) and despised things." God has chosen all four, though regarded as things that are not, to bring to naught things that are.