Jesus was thankful

JESUS WAS THANKFUL
EDITED BY GLENN PEASE
Matthew 11:25
At that time Jesus answered and said, I thank you, O
Father, Lord of heavenand earth, because you have
hid these things from the wise and prudent, and have
revealedthem to babes.
Nave's TopicalIndex
BIBLEHUB RESOURCES
The RevelationTo Babes
Matthew 11:25
W.F. Adeney
St. Luke associatesthese words with the return of the seventy from their
triumphant mission (Luke 10:21). Therefore we see that our Lord is not
thinking only or chiefly of children, but rather of the childlike. To these God
has revealedgreattruths which he has not given to the worldly wise. So,
following the context of St. Matthew, we are reminded that the citizens of
Capernaum and other towns missed the truth which a handful of fishermen

had laid hold of. At first the gospelbeganto spread among the lowerclassesof
the Romanempire. The same is seenin India to-day.
I. WHY THE REVELATION IS HIDDEN FROM THE WISE. This cannot
be owing to an arbitrary decisionof God without need or reason. We must
look for the explanation in the characterand conduct of the wise. Now, it is
not to be supposed that our Lord would depreciate intellectas such, because
that would be to speak ill of one of the greatworks of God; moreover, he had
a greatintellect himself. Neithercould he wish to discourage mental activity,
to praise indolence and carelessnessofthought. Where, then, do the
disadvantages ofthe wise lie?
1. The wise have no specialprivilege in regardto religious truth. This does not
reachus through intellectualefforts, nor does it rest on a foundation of
scientific or literary acquirements. The child and the philosopher, the simple
and the learned, must find God's greatesttruth in the same way, and that a
way as open to the babe in intellect as to the intellectual giant.
2. The wise are tempted to look in the wrong direction for religious truth. The
man of science cannoteasilyescape fromthe thraldom of his scientific
methods; the scholaris often so buried in his learning that he finds it hard to
lift up his eyes from his books - and, alas ] the truth he most needs is not in
them; the thinker cannotescape from the notion that he by his thought must
reachtruth more readily than those who have not his trained faculties, and he
tries to climb to religious truth on the aerialladder of speculation.
3. The wise are in danger of pride. It is difficult for them to confess their
ignorance and helplessness.The truly wise are perhaps most ready to do this;
but Christ rather referred to those who accountedthemselves wise orwho had
a reputation for wisdom, such as the scribes.

II. HOW THE REVELATION IS REVEALED TO BABES.
1. We must remember that it is a revelation. The truth of Christ is not a
product of human thinking, nor is it a discoverythat men have to make for
themselves. It could never be got by the pursuit of science orlearning. It is a
gift of God, and he cangive it as readily to a babe as to a wise man.
2. This revelationonly comes to those who are receptive. A feeling of wisdom
is rather one of fulness and satisfaction. It is necessary, however, to feel empty
and needing light and guidance. Now, the childlike soul is just in this
condition.
3. The knowledge oftruth is conditioned by faith. Some despise religious faith
as lacking in foundation, and treat knowledge oreven doubt as superior to it.
But this is to misapprehend religious faith, which is not the acceptanceofa
creed, but trust in a Person. We want grounds for this confidence, but when
we trust God we are prepared to receive his revelation, and the most childlike
are the most ready to trust him. - W.F.A.
Biblical Illustrator
Becausethou hast hid these things from the wise and prudent.
Matthew 11:25
Why God reveals to babes
J. Leckie, D. D.
The babe is the representative of the receptive spirit — trusting, open to
impression, free from prejudice. Wisdom — like wealthand power — is an

obstruction, not in itself, but in the temper and frame of mind it is apt to
produce. On the other hand, there is, in this preference of the child-spirit, no
encouragementofspiritual pride, as if ignorance and mental indolence were
things of dignity and worth in themselves. The prime requisites in the child-
spirit are unconsciousness andhumility. The grounds for God's dealing thus
are as follows: —
I. To REVEAL TO BABES HARMONIZES WITH GOD'S CHARACTER
AS A FATHER, AND ILLUSTRATES IT. "Babe" is counterpart to
"Father." A father's heart is not attractedto the brilliance or powerin his
family, but to the want. The child who knows his father will have a knowledge
of things beyond the reachof research.
II. To REVEAL TO BABES GLORIFIES GOD AS LORD OF HEAVEN
AND EARTH. The higher and mightier you conceive Godto be, the more
necessaryit is to know that he is lowly, and to have abundant proof of it. But
oh I how near God comes;how dear He is to us by His frequent close
relationship to the poor and lowly. We are drawn to the mighty God who is
drawn to the babes.
III. GOD THUS MANIFESTS THE SUPREMACYOF THE MORAL
ELEMENT. The understanding has but a narrow horizon; the spirit
embraces eternity and God. Intellect is the fibre of the plant, the moral and
spiritual are the sap that turns everything into flowerand fruit. Knowledge
and ingenuity are as nothing without righteousness.Whatinventiveness or
brilliancy could ever supply the place of honesty faithfulness, goodwillin the
homes of men?
IV. GOD THUS SHOWS HIS DESIRE TO REVEAL AS MUCH AS
POSSIBLE, AND TO AS MANY AS POSSIBLE. Had He revealedspecially
to intellect, to the wise and understanding, what a little circle, what a select
coterie it would have been! The greatmass of mankind are burdened with

labour, and cannot develop greatlytheir intellectual nature. But by revealing
to babes, God gives hope to universal humanity. While few can be wise and
learned, all may become babes. It is man himself that God wants, not his
accomplishments, his energies, his distinctions.
(J. Leckie, D. D.)
The greatparadox
H. R. Reynolds, B. A.
Ignorant men have argued from these words that sound knowledge is
incompatible with the child-like spirit. It is possible to forgetin the wisdom of
this world Him whom the world by wisdom never knew. Our Lord uttered
these words when He permitted His disciples to listen to His communings with
the Father. We know more of eachother when we pray than when we teach.
I. THE APPARENT PARADOXINVOLVED IN THESE WORDS. "Thou
hast hid," etc. All revelation is to some extent a concealment. The veil is
drawn aside, but never taken away. When an infinite God reveals Himself to
man, by necessityofour nature He hides far more than He manifests. The
specialrevelationwhich Godhas made to some individuals, is the very process
by which he has concealedHimself from others; for there are two conditions
of Divine revelationby which God brings his truth to bear upon the human
heart.
1. The external circumstance and event. There can be Be specialrevelation to
any man without a willingness on God's part to confer upon some events or
some teacherHis ownauthorization, and a willingness on man's part to
receive the revelation as such. Therefore the revelationmade to some is
necessarilya concealmentfrom others.

2. The mental pro-requisites, subjective state or moral condition capable of
receiving a Divine revelation. All conditions of understanding and emotion are
not equally receptive; hence it is concealedfrom those who have not right
moral conditions. It becomes ofgreatimportance to know what is the
disposition which most of all fits us for the receptionof the Divine message?
The highest revelations of Godare made to the moral nature, other knowledge
is illumined by the higher spiritual wisdom. The humble heart knows more
than the massive intellect. It may be mortifying, but it is patent.
II. THE REDEEMER'SJUDGMENT, AND GRATITUDE CONCERNING
IT.
1. He attributes this arrangement to the universal Lord — "O Lord of heaven
and earth." The apparent paradox is a Divine arrangement, not an
unfortunate accident. There is not more conformity betweenthe eye and light,
betweenthe earand sound, than betweenthe child-like soul and God's
revelation of heavenly things. "The fear of the Lord is the beginning of
wisdom." He has determined with royal independence, through what organs,
to what condition, He will revealHimself.
2. The Saviour acquiescesin this arrangement, not simply as an actof
universal sovereignty, but as most merciful and good;as the Father's good
pleasure. It was a fatherly wayand method.
3. Christ does more than throw the responsibility on God; He thanks God that
it is so. He rejoicedbecause He felt the amplitude of this provision. This
principle of discrimination was the widestand noblest that canbe conceived.
Had it been to intellect only a few could have receivedthe revelation;moral
conditions are possible to all. Christ rejoicedin this mode because it satisfied
the yearnings of His own heart, for He proceeds to say to the weary"Come

unto Me, all ye that labour," etc. To man distractedby the wisdom of the
world He thus appeals.
(H. R. Reynolds, B. A.)
The proud and the lowly
The ConregationalPulpit.
I. THE INHERENT PROPRIETYOF THIS ARRANGEMENT.
1. There were greatmoral disqualifications in the wise and prudent.
(1)They were covetous.
(2)They were proud.
(3)They were prejudiced.
2. There were greatpreparatory qualifications in the babes.
(1)They were humble.
(2)They were tractable.

(3)They were conscious oftheir needs. In what frame of mind do you seek
gospelblessings?
II. SEE THE REASONS OF THIS ARRANGEMENTIN RELATION TO
THE MINISTRYOF CHRIST.
1. His position was one of self-humiliation, and therefore it was unsuitable
that the rich and mighty should be among His followers.
2. His work was peculiarly a work of God, therefore He avoidedthe
appearance ofusing the wisdom of this world, or any of its carnalagencies.
3. He came for the sake of all classes, andit was needful, in order to elevate
all, that He should begin at the lowest.
(The ConregationalPulpit.)
"Even so, Father
C. H. Spurgeon
I. THE SAVIOUR WOULD HAVE US ATTAIN TO AN ENLIGHTENED
APPREHENSIONOF THE CHARACTER OF GOD.
II. Christ would have us carefully observe THE DISCRIMINATING
CHARACTER OF GOD'S GRACE.

III. THE SAVIOUR WOULD HAVE HIS PEOPLE'S HEARTS IN
PERFECTAGREEMENTWITH THE RULE AND ACTION OF GOD.
IV. PRACTICAL USE OF THE TEXT.
(C. H. Spurgeon)
The kingdom, of God hid from the wise and revealedunto babes
J. C. Philpot.
I. THE CHARACTERS NAMED in the text from whom certain truths are
hidden.
1. "The wise " seemto be those who are seeking to become acquainted with
Divine truth by the exercise oftheir natural faculties.
2. The " prudent " man is one who always shapes his course in the path which
is most consistentwith his worldly interests.
3. "The babe" is the direct opposite of those we have described, and yet one to
whom the Lord graciouslycondescends to reveal these things which He hides
from them. The feature of the babe is
(1)helplessness,
(2)ignorance. But we need not limit the "babe " to the age ofinfancy.

(3)Greatteachability,
II. WHAT ARE THESE THINGS THAT GOD HIDES FROM ONE
CHARACTER AND MAKES KNOWN TO THE OTHER?
1. The workings of godly fears in the soul is a branch of Divine truth which
the Lord hides from the wise and prudent and reveals unto babes.
2. God hides from the wise and prudent a spiritual acquaintance with His law.
3. The operations and exercisesofa living faith in a tender conscienceare
hidden from the wise and prudent.
4. God hides from them the exercise ofa living hope.
5. The breathing forth of spiritual affections he hides.
6. He hides all the savour, and unction, and sweetness, and powerof truth.
(J. C. Philpot.)
Revelationa concealment
H. R. Reynolds, B. A.

The belt of light thrown oversome divisions of the greatsphere of knowledge
leaves the rest in apparently deepershade. All language by expressing some
thoughts conceals many others. Much is repressedby every effort that we
make towards expression. If we try to unbosom our hearts to eachother, we
hide as much as we reveal. We wrap ourselves round in mystery when we are
most communicative. All art is concernedas much in hiding what ought to be
concealedas in making knownwhat is meant to be expressed.
(H. R. Reynolds, B. A.)
Revelationaddressedto the heart of man
F. W. Newman.
It should not surprise us when men of acute and powerful understandings
more or less rejectthe gospel, for this reason, that the Christian revelation
addresses itselfto our hearts, to our love of truth and goodness, ourfear of
sinning, and our desire to gainGod's favour; and quickness, sagacity, depth of
thought, strength of mind, powerof comprehension, perception of the
beautiful, powerof language, andthe like, though they are excellentgifts, are
clearly quite of a different kind from these excellences — a man may have the
one without having the other. This, then, is the plain reasonwhy able, or,
again, why learned men are so defective Christians, because there is no
necessaryconnectionbetweenfaith and ability; because faith is one thing and
ability is another; because ability of mind is a gift, and faith is a grace. Who
would ever argue that a man could, like Samson, conquer lions, or throw
down the gates ofa city, because he was able, or accomplished, or experienced
in the business of life? Who would everargue that a man could see because he
could hear, or run with the swift because he had " the tongue of the learned
"? These gifts are different in kind. In like manner, powers of mind and
religious principles and feelings are distinct gifts; and as all the highest
spiritual excellence, humility, firmness, patience, would never enable a man to
read an unknown tongue, or to enter into the depths of science, so allthe most
brilliant mental endowments, wit, or imagination, or penetration, or depth,
will never of themselves make us wise in religion. And as we should fairly and

justly deride the savage who wishedto decide questions of science orliterature
by the sword, so may we justly look with amazement on the error of those who
think that they can masterthe high mysteries of spiritual truth, and find their
way to God, by what is commonly calledreason, i.e., by the random and blind
efforts of mere mental acuteness, andmere experience of the world.
(F. W. Newman.)
Hidden for want of sight
Hoge.
Unconverted men often say, "If these things are so, if they are so clearand
great, why cannotwe see them?" And there is no answerto be given but this,
"Ye are blind." "But we want to see them. If they are real, they are our
concernas well as yours. Oh, that some preacher would come who had power
to make us see them!" Poorsouls, there is no such preacher, and you need not
wait for him. Let him gather God's light as he will, he canbut pour it on blind
eyes. A burning glass will condense sunbeams into a focus of brightness;and if
a blind eye be put there, not whir will it see, though it be consumed. Light is
the remedy for darkness, notblindness. Neitherwill strong powers of
understanding on your part serve. The greatEarl of Chatham once went with
a pious friend to hear Mr. Cecil. The sermon was on the Spirit's agencyin the
hearts of believers. As they were coming from church, the mighty statesman
confessedthat he could not understand it all, and askedhis friend if he
supposedthat any one in the house could. "Why yes," said he, "there were
many plain unlettered women, and some children there, who understood
every word of it, and heard it with joy."
(Hoge.)
The .Mysteries ofthe gospelhid from many
John Newton.

I. WHAT MAY BE INTENDED BYTHESE THINGS?
1. In general, the things pertaining to salvation.
2. More particularly, those doctrines which are in an especialsensepeculiarto
the gospel, seemhere to be intended, such as
(a)the Divinity of Christ,
(b)distinguishing grace,
(c)the new birth,
(d)the nature of the life of faith.
II. WHERE, AND IN WHAT SENSE, ARE THESE THINGS HID?
1. They are hid in Christ (Colossians 2:3); therefore
(a)you canattain to no saving truth, but in and by the knowledge ofJesus
Christ.
(b)Whatever seeming knowledge you have, if it does not endear Him to you it
is nothing worth.

2. They are hid in God's Word.
(a)They are containedthere.
(b)Yet though contained there, they are not plain to every eye.Theyare not
hid in the sense that seekers shallnot find, but that those who seek to cavil
shall meet with something to confirm their prejudices. Application: Do not
entertain hard and perplexing thoughts about the counsels ofGod, either
respecting others or yourselves.
(John Newton.)
Concealmentand Revelation
M. Braithwaite.
I. Divine things CONCEALED. Notthrough any deficiencyof revelation, nor
by arbitrary will.
II. Divine things REVEALED. The revelationof Divine realities is made to
prepared souls. Elicits thankfulness.
III. THE UNWILLING ALONE SUFFER PRIVATION AND LOSS. God will
not force His truth and mercy upon man.
(M. Braithwaite.)
Saintliness better than learning

Canon Adam S. Farrar.
There died five-and-twenty years ago in France a village priest, the Cure of
Ars, a small hamlet about thirty miles north of Lyons. He was so devoid of
worldly learning that he was long unable to obtain orders, until some bishop
had the wisdom to perceive that saintliness was a better claim to orders than
technicallearning. In that village this priest ministered for many years,
preaching, lecturing, hearing confessionsallday long. Sceptics came from
Paris;and the bursts of his spiritual fire burnt deep into their consciences.
During the last year of his life no less than 80,000 persons flockedto his
church to listen to his religious advice. Such as he was, a standing argument
for Christianity, a standing evidence of its being a living influence, such may
every one of us be; for it was not knowledge but holiness that constituted his
power. The secretofhis strength was his weakness. His powerwas not his
own. His soul lay at the foot of the Cross, his body at the foot of the altar; he
was made a temple of the Holy Ghost. He was an epistle knownand read of all
men.
(Canon Adam S. Farrar.)
The things of revelation cannot be seenunless shown
Newton.
Let me suppose a person to have a curious cabinet, which is opened at his
pleasure, and not exposedto common view. He invites all to come to see it, and
offers to show it to any one who asks him. It is hid, because he keeps the key;
but none cancomplain, because he is ready to open it whenever he is desired.
Some, perhaps, disdain the offer, and say, "Why is it lockedat all?" Some
think it not worth seeing, or amuse themselves with guessing atthe contents.
But those who are simply desirous for themselves, leave others disputing, go
according to appointment, and are gratified. These have reasonto be thankful
for the favour, and the others have no just cause to find fault. Thus the riches
of Divine grace may be compared to a richly-furnished cabinet, to which
Christ is the door. The Word of God is likewise a cabinet, generallylockedup,

but the key of prayer will open it. The Lord invites all, but keeps the
dispensationin His own hand. They cannot see these things, except He shows
them; but then He refuses none that sincerelyask Him. The wise men of the
world can go no further than the outside of this cabinet; they ,may amuse
themselves and surprise others with their ingenious guesses atwhat is within;
but a child that has seenit opened can give us more satisfaction, without
studying or guessing at all. If men will presume to aim at the knowledge of
God, without the knowledge ofChrist, who is the Way, and the Door;if they
have such a high opinion of their own wisdom and penetration as to suppose
they can understand the Scriptures without the assistanceofHis Spirit; or if
their worldly wisdom teaches them that these things are not worth their
inquiry, what wonderis it that they should continue to be bid from their eyes?
They will one day be stripped of all their false pleas, and condemned out of
their own mouths.
(Newton.)
COMMENTARIES
Ellicott's Commentary for English Readers
(25) Answeredand said.—The phrase is more or less a Hebraism, implying
that the words rose out of some unrecorded occasion. St. Luke connects them
(Luke 10:17-24)with the return of the Seventy; but as their mission is not
recordedby St. Matthew, it seems reasonable to connectthem, as here
recorded, with the return of the Twelve, and their report of their work (Mark
6:30; Luke 9:10). Their presence, it may be noted, is implied in the narrative
with which the next chapter opens. The words, however, were probably
repeatedas analogous occasions calledforthem.
I thank thee.—Literally, I confess unto Thee—i.e., “acknowledge withpraise
and thanksgiving.” The abruptness with which the words come in points to

the fragmentary characterofthe record which St. Matthew incorporates with
his Gospel. The contextin St. Luke implies a reference to the truths of the
kingdom which the disciples had proclaimed, and makes specialmention of
the joy which thus expresseditself. The two grounds of that joy are
inseparably linked together. The “wise and prudent” (comp. the union of the
same words in 1Corinthians 1:19) were the scribes and Pharisees, wise in their
conceit, seekingmen’s praise rather than truth as truth, and therefore shut
out from the knowledge that requires above all things sincerity of purpose.
The “babes” were the disciples who had receivedthe kingdom in the spirit of
a little child, child-like, and sometimes evenchildish, in their thoughts of it,
but who, being in earnestand simple-hearted, were brought under the
training which was to make them as true scribes for the kingdom of heaven.
He, their Lord, taught them as they were able to bear it, giving (to use St.
Paul’s familiar image) the milk that belonged to babes (1Corinthians 3:2); but
beyond His personal teaching there were the flashes of intuition by which (as,
conspicuously, in the case ofPeter’s confession, Matthew 16:17)new truths
were suddenly disclosedto them, or old truths seenwith increasing clearness.
BensonCommentary
Matthew 11:25-26. At that time Jesus answered, &c. — This word does not
always imply that something had been spoken, to which an answeris now
made. It often means no more than the speaking in reference to some actionor
circumstance preceding. The following words Christ speaks in reference to the
case ofthe cities above mentioned: I thank thee — That is, I acknowledgeand
joyfully adore the justice and mercy of thy dispensations. The original word,
εξομολογουμαι,sometimes denotes to confess sins, sometimes to acknowledge
favours, and sometimes also to adore or celebrate. It is chiefly in the last of
these senses thatthe word is to be here understood. Because thouhast hid —
That is because thou hast suffered these things to be hid from men, who are in
other respects wise and prudent, while thou hast discoveredthem to those of
the weakestunderstanding, to them who are only wise to God-ward. We have
the same idiom, Romans 6:17, God be thanked that ye were the servants of
sin, but ye have obeyed, &c. — The thanks are not given for their having been

formerly the servants of sin, but for their being then obedient. “It seems they
were but a few, and those generallythe lowersort of people, who embraced
Christ’s doctrine, and co-operatedwith him in erecting his kingdom; nor was
his religionsoonto meet with a better receptionin the other countries where it
was to be preached; circumstances which, in the eyes of common wisdom,
were melancholy and mortifying. But our Lord foresaw that, by the direction
of God, these very circumstances wouldbecome the noblest demonstrations of
his personaldignity, the clearestproofs ofthe excellence ofhis religion, and
the most stupendous instances ofhis power, who, by such weak instruments,
establishedhis dominion in every part of the habitable world, againstthe
policy, the power, and the malice of devils and men combined to oppose it.
Our Lord, therefore, properly made the rejectionof the gospelby the great
men of the nation, and the reception of it by persons in lower stations, the
matter of a specialthanksgiving, both now and afterward in Judea, Luke
10:21. Νηπιοι, babes, in Scripture language, are persons whose faculties are
not improved by learning, but who, to that sagacityand understanding which
is purely natural, join the dispositions of modesty, sincerity, humility, docility,
and all the other engaging qualities that are to be found in children. This is
plain from Matthew 18:3. Babes, therefore, standin opposition, not to men of
sound judgment and reason, but to proud politicians and men of learning,
who are so full of themselves that they disdain to receive instruction from
others, and who make all their abilities subservient to their advancementin
this world.” — Macknight.
Matthew Henry's Concise Commentary
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 sovereignLord of all; yet with
confidence, as one able to defend us from evil, and to supply us with all good.
Our blessedLord 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 allmen are so. Worldly men burden
themselves with fruitless cares forwealth and honours; the gayand the

sensuallabour in pursuit of pleasures;the slave of Satanand his own lusts, is
the merestdrudge on earth. Those who labour to establishtheir own
righteousness also labourin vain. The convincedsinner is heavy-laden with
guilt and terror; and the tempted and afflicted believerhas 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 wearyand heavy-laden sinners, to come to Jesus
Christ. This is the gospelcall;Whoeverwill, let him come. All who thus come
will receive restas 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, howeverimperfect 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 wayof rest. The truths Christ teaches are suchas we
may venture our souls upon. Such is the Redeemer's mercy; and why should
the labouring and burdened sinner seek forrest 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, andsorrows. But forcedobedience, far from
being easyand 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.
Barnes'Notes on the Bible
From the wise and prudent - That is, from those who "thought" themselves
wise - "wise" according to the world's estimationof wisdom, 1 Corinthians
1:26-27.
Hast revealedthem 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 rejectedhis gospel, but it was the pleasure of God to reveal
it to obscure and more humble people. The reasongiven, the only satisfactory
reason, is, that it so seemedgoodin the sight of God. In this the Saviour
acquiesced, saying, "Evenso, Father;" and in the dealings of God it is proper
that all should acquiesce."Suchis the will of God" is often the only
explanation which can be offeredin regard to the various events which
happen to us on earth. "Suchis the will of God" is the only accountwhich can
be given of the reasonof the dispensations of his grace. Our understanding is
often confounded. We are unsuccessfulin all our efforts at explanation. Our
philosophy fails, and all that we can sayis, "Evenso, Father; for so it seems
goodto thee." And this is enough. That Goddoes a thing, is, after all, the best
reasonwhich we "can" have that it is right. It is a "security" that nothing
wrong is done; and though now mysterious, yet light will hereaftershine 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 Iconfide in the infallible and most perfect God; in
the other I rely on the reasonof a frail and erring man. God never errs; but
nothing is more common than for people to err.
Jamieson-Fausset-BrownBible Commentary
25. At that time Jesus answeredand 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 connectionis most close, and
the word "answered"—which, whenthere is no one to answer, refers to
something just before said, or rising in the mind of the speakerin 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 rejectedthe messageofeternallife, 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 rejectedit even here;
souls thirsting for salvationhave drawn waterwith joy from the wells of

salvation;the wearyhave found rest; the hungry have been filled with good
things, while the rich have been sent empty away."
I thank thee—rather, "I assentto thee." But this is not strong enough. The
idea of "full" or "cordial" concurrence is conveyedby the preposition. The
thing expressedis adoring acquiescence, holy satisfactionwith 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 [1264]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 ofthese 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 Fatherhid from such the things that belongedto
their peace, and why did Jesus so emphatically set His sealto this
arrangement? Becauseit 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 "wisdomand
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 sealalong with Jesus.
hast revealedthem unto babes—to babe-like men; men of unassuming
docility, men who, conscious thatthey know nothing, and have no right to sit

in judgment on the things that belong to their peace, determine simply to
"hearwhat God the Lord will speak."Suchare well called"babes." (See Heb
5:13; 1Co 13:11;14:20, &c.).
Matthew Poole's Commentary
See Poole on"Matthew 11:26".
Gill's Exposition of the Entire Bible
At that time Jesus answered, andsaid,.... The time referred to is, when the
disciples returned to him, and gave him an accountof the success oftheir
ministry, Luke 10:17 who say nothing of the conversionof sinners, but of the
spirits being subjectto them; and may also refer to the severalthings spoken
of in the context: it was at that time when Christ spoke to the multitude about
John, and the excellencyof 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 rejectedand vilified by the
Pharisees,and receivedby publicans and sinners;and when he upbraided
Chorazin, Bethsaida, and Capernaum, for their impenitence and unbelief:
taking occasionfrom hence, he "answeredand said";an Hebrew way of
speaking, usedwhen nothing goes before, to which what is said canbe an
answer;see Job3:2.
I thank thee, 0 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, discoveredin the
things he after mentions: so far was he from being discouragedand dejected
at the poor successofthe Seventy: at his ill treatment by the Pharisees;and at
the generalimpenitence and unbelief of the cities, where he preachedand
wrought his miracles;that he is abundantly thankful, and admires the
distinguishing grace ofGod 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 begottenof him, and dearly beloved by him: this epithet he makes use of,
to show the near relation he stoodin 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 governorof 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 sovereigntyof his Father, in the conversionof 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 respecthimself, his person,
as God, and the Son of God; his office, as Messiah, Redeemer, and Saviour;
and the blessings of grace, righteousness,and salvationby him. The persons
from whom these things were hid, are "the wise and prudent"; in things
worldly, natural, and civil; men of greatparts and learning, of a large
compass ofknowledge, having a considerable share of sagacity, penetration,
and wisdom; or, at least, who were wise and prudent in their ownconceits, as
were the Scribes and Pharisees, andthe schools ofHillell 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 passoverevery year,
and say, , "we are all wise, we are all prudent, we all understand the law" (s);
the same is elsewhere (t) saidof all Israel; in their opinion they were so, yet
the things of the Gospelare hidden from them. God may be said to "hide"
these things, when either he does not afford the outward revelationof 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 owndarkness
and blindness; so that they cannot see, perceive, and understand the beauty,
glory, excellency, and suitableness ofthe doctrines of it. Now, when Christ
confesses this, or gives thanks to God for it, it is a declarationthat God has
done so, and denotes his acquiescencein 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 pleasedto make a revelationof
these things to others;

and hast revealedthem unto babes;foolish ones, comparativelyspeaking, 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 esteemof the world; and who are as babes, helpless,
defenceless, andimpotent of themselves, to do or say anything that is
spiritually good, and are sensible of the same: now to such souls God reveals
the covenantof his grace, Christ, and all the blessings of grace in him, the
mysteries of the Gospel, and the unseen glories ofanother 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 ofdivine things.
"Says Simeonben Jochai(u), it is not the pleasure of God that wisdom should
be so revealedto the world; but when it is near the days of the Messiah, even,
"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 revealedto all:''
and there is more truth in what they ownelsewhere (w), than they themselves
are aware of, when they say, that
"from the day that the temple was destroyed, prophecy has been takenaway
from the prophets, and given "to fools and babes".''
(s) Haggada Shel Pesach, p. 5. Ed. Ritangel. (t) TzerorHammor, fol. 135.
1.((u) Zohar in Gen. fol. 74. 1.((w) T. Bab. Bava Bathra, fol. 12. 2.

Geneva Study Bible
At that time Jesus answeredand said, I thank thee, O Father, Lord of heaven
and earth, because thou hasthid these things from the wise and prudent, and
hast {g} revealedthem unto babes.
(g) Through the ministry of Christ, who alone shows the truth of all things
pertaining to God.
EXEGETICAL(ORIGINAL LANGUAGES)
Meyer's NT Commentary
Matthew 11:25. Ἀποκρ. means, like ‫ָע‬‫נ‬ָ‫,ה‬ to take up speech, and that in
connectionwith some given occasion, to which what is said is understood to
refer by way of rejoinder. Comp. Matthew 22:1, Matthew 28:5; John 2:18;
John 5:17, al. However, the occasionin this instance is not stated. According
to Luke 10:21 (Strauss, Ebrard, Bleek, Holtzmann), it was the return of the
Seventy, of whom, however, there is no mention in Matthew. Ewald,
Weissenborn, and older expositors find it in the return of the apostles. See
Mark 6:12; Mark 6:30; Luke 9:6; Luke 9:10. This is the most probable view.
Luke has transferred the historical connectionof the prayer to the accountof
the Seventy, which is peculiar to that evangelist;while in Matthew 12:1,
Matthew assumes that the Twelve have already returned. The want of
precisionin Matthew’s account, whichin Matthew 10:5 expresslyrecords the
sending out of the Twelve, but says nothing of their return, is, of course, a
defectin his narrative; but for this reasonwe should hesitate all the more to
regard it as an evidence that we have here only an interpolation (Hilgenfeld)
of this “pearlof the sayings of Jesus” (Keim), which is one of the purest and
most genuine, one of Johanneansplendour (John 8:19; John 10:15;John 14:9;
John 16:15).
For ἐξομολογ. with dative, meaning to praise, comp. on Romans 14:11;Sir
51:1.

ταῦτα]what? the imperfect narrative does not say what things, for it
introduces this thanksgiving from the collectionofour Lord’s sayings, without
hinting why it does so. But from the contents of the prayer, as well as from its
supposedoccasion,—viz. the return of the Twelve with their cheering
report,—it may be inferred that Jesus is alluding to matters connectedwith
the Messianickingdomwhich He had communicated to the disciples
(Matthew 13:11), matters in the proclaiming of which they had been
labouring, and at the same time been exercising the miraculous powers
conferredupon them.
The σοφοί and συνετοί are the wise and intelligent generally (1 Corinthians
1:19; 1 Corinthians 3:10), but used with specialreference to the scribes and
Pharisees,who, according to their own opinion and that of the people (John
9:40), were pre-eminently so. The novices (‫ְּפ‬ ‫ת‬ָ ִָ ‫י‬‫,)ם‬ the disciples, who are
unversed in the scholastic wisdomof the Jews. Comp. on this subject, 1
Corinthians 1:26 ff. Yet on this occasionwe must not suppose the reference to
be to the simple and unsophisticated masses (Keim), which is not in keeping
with Matthew 11:27, nor with the idea of ἀποκάλυψις (comp. Matthew 16:17)
generally, as found in this connection;the contrastapplies to two classes of
teachers, the one wise and prudent, independently of divine revelation, the
others mere novices in point of learning, but yet recipients of that revelation.
Observe, further, how the subjectof thanksgiving does not lie merely in
ἀπεκάλυψ. αὐτὰ νηπίοις, but in the two,—the ἀπέκρυψας etc., and the
ἀπεκάλυψας, etc., being inseparably combined. Both togetherare the two
sides of the one method of proceeding on the part of His all-ruling Father, of
the necessityof which Christ was wellaware (John 9:39).
Expositor's Greek Testament
Matthew 11:25-27. Jesus worshipping (Luke 10:21-22). It is usual to callthis
golden utterance a prayer, but it is at once prayer, praise, and self-

communing in a devout spirit. The occasionis unknown. Matthew gives it in
close connectionwith the complaint againstthe cities (ἐν ἐκείνῳ τῷ καιρῷ),
but Luke sets it in still closerconnection(ἐν αὐτῇ τῇ ὥρᾳ) with the return of
the Seventy. According to some modern critics, it had no occasionat all in the
life of our Lord, but is simply a compositionof Luke’s, and borrowed from
him by the author of Matthew:a hymn in which the Pauline mission to the
heathen as the victory of Christ over Satan’s dominion in the world is
celebrated, and given in connectionwith the imaginary mission of the Seventy
(vide Pfleiderer, Urchristenthum, p. 445). But Luke’s preface justifies the
belief that he had here, as throughout, a tradition oral or written to go on, and
the probability is that it was takenboth by him and by Matthew from a
common document. Wendt (L. J., pp. 90, 91) gives it as an extractfrom the
book of Logia, and supposes that it followeda report of the return of the
disciples (the Twelve)from their mission.
Cambridge Bible for Schools andColleges
25. answeredand said] A Hebraism=“spake andsaid.”
prudent] Rather, intelligent, acute. The secrets ofthe kingdom are not
revealedto those who are wise in their own conceit, but to those who have the
meekness ofinfants and the child-like eagernessforknowledge. In a special
Jewishsense “the wise and prudent” are the Scribes and Pharisees.
25–27.The revelationto “Babes.”
St Luke 10:21-22, where the words are spokenon the return of the Seventy.
Bengel's Gnomen
Matthew 11:25. Ἀποκριθεὶς, answering)Sc. to those things which He was
considering concerning His Father’s design, His own thoughts, and the
characterof His disciples.[539]—ἐξομολογοῦμαι, Ipraise) Nothing can be

predicated with praise of God,[540]which is not so in fact: ‫,הדוע‬ praise,[541]is
predication.[542]Jesus returned thanks to His Father afterwards in the same
words, when the seventy disciples had wellperformed the work which He had
appointed them.—Πάτερ, Κύριε τοῦ οὐρανοῦ καὶ τῆς γῆς, Father, Lord of
heaven and earth) He is frequently called the Father of Jesus Christ,
sometimes also His God; never His Lord, but the Lord of heavenand earth.
Let us learn, from the example of Jesus Christ, to apply to God those titles
which are suitable to the subjectof our prayers. The Jews also forbid to
cumulate divine titles in prayers. The address in this passageis indeed most
magnificent.—ὅτι ἀπέκρυψας—καὶ ἀπεκάλυψας, κ.τ.λ., becauseThouhast
hid—and revealed, etc.) A double ground of praise. For ἀπέκρυψας, Thou
hast kept concealed, cf. Matthew 11:27; for ἀπεκάλυψας, Thouhast revealed,
cf. againMatthew 11:27, at the end.—ταῦτα, these things)Concerning the
Father and the Son, concerning the kingdom of heaven.—σοφῶν, the wise)i.e.
those who arrogate to themselves the characterofwisdom.[543]—συνετῶν,
prudent) i.e. those who arrogate to themselves the characterof prudence.[544]
Cf. 1 Corinthians 1:19.—ἀπεκάλυψας, Thouhast revealed)See ch. Matthew
16:17.—νηπίοις, to infants) Such as the twelve apostles and seventydisciples
were:See Luke 10:21; they were very young, for they bore witness for a long
time afterwards. They were infants, as being ready to believe and simple-
minded; see Matthew 18:3.
[539]He uttered the words which follow with an exulting spirit.—V. g.
[540]The word used by Bengelis “Confiteor,” whichoccurs in the Vulgate,
both here and in 1 Chronicles 16:35 with the same sense. Thatsuch is his
meaning, is clearfrom his employing in his German Version the phrase, Ich
preise Dick, which, when applied to God, signifies “I PRAISE or MAGNIFY
Thee.” Bengelemploys the word “Confiteor” in preference to any other,
because, like the Greek ἐξομολογοῦμαι, itsignifies both generically, with an
accusative, to confess,acknowledge,proclaim, etc., and specifically, with a

dative, to laud, praise, or magnify [GOD].—See Riddle and Schleusnerin
voce.—E. V. renders ἐξομολογοῦμαι,I thank.—(I. B.)
[541]The word used by Bengelis “Confessio,”whichhe employs with direct
reference to his previous “Confiteor,” onwhich see preceding footnote.
[542]And conversely, therefore, Predicationis Praise. They are the two sides
of an eternaland immutable equation. Much to the same effect, Bengelsays
elsewhere (ch. Matthew 6:9), “Deus estsanctus, i.e., Deus sanctificaturergo,
quando ita, ut est, agnoscituret colitur et celebratur.” Consequently, in
confessing, acknowledging,and proclaiming, or in any other mode
PREDICATING the truth cuncerning GOD (and not otherwise), we PRAISE
Him.—(I. B.)
[543]Beng. attributes to the σοφοὶ the “habitus noëticus;” to the συνετοὶ, the
“habitus dianoëticus;” the same difference as betweenνοῦς and διάνοια, mind
and discriminative intelligence or discernment.—Ed.
[544]Beng. attributes to the σοφοὶ the “habitus noëticus;” to the συνετοὶ, the
“habitus dianoëticus;” the same difference as betweenνοῦς and διάνοια, mind
and discriminative intelligence or discernment.—Ed.
On the meaning of ‫ע‬ ָ‫ו‬ ‫,הְּד‬ Gesenius says:—(1.)Confession, Joshua 7:19;Ezra
10:11. (2.) Thanksgiving, Psalm26:7; Psalm42:5. ‫ע‬ ָ‫ו‬ ‫הדד‬ ‫ו‬ ̇‫ָד‬‫ה‬ to offer praise to
God (for a sacrifice), Psalm50:14;Psalm 50:23;Psalm 107:22;Psalm116:17
(where the phrase is not to be takenas though proper sacrifices were spoken
of). ‫ע‬ ָ‫ו‬ ‫הדד‬ ‫ו‬ ̇‫ָד‬‫ה‬, Leviticus 22:29;‫ְּפ‬ ‫ת‬ַָ ‫י‬‫י‬ ̇‫ע‬ ִ ̇‫ו‬ְַּ‫ה‬ ‫ו‬ ̇‫ָד‬‫ה‬ Leviticus 7:13; Leviticus 7:15,
comp. 12, and ellipt. ‫ע‬ ָ‫ו‬ ‫,הדד‬ a sacrifice of thanksgiving, Psalm56:13. (3.) A choir

of givers of thanks, praising God. Nehemiah12:31; Nehemiah12:38;
Nehemiah 12:40.—(I. B.)
Pulpit Commentary
Verses 25-27. -Parallelpassage:Luke 10:21, 22, where the verses are
recordedimmediately after the return of the seventy. We know no other
occasionwhich would be so likely to evoke this utterance. Although it is just
possible that the seventy returned when our Lord was addressing the people
in the manner relatedin the preceding verses ofthis chapter, it seems much
more likely that a sense of a moral and not of a temporal connexion guided St.
Matthew in his arrangement. What is true in a time of success(Luke 10:17,
18) is equally true in a time of failure (vers. 20-24). Observe the difference in
the style of ver. 27 (Luke 10:22)from that of vers. 25, 26, suggesting the use of
another, apparently Johannine, source. But this must have been added before
either St. Matthew or St. Luke incorporatedthe passage. Observe thatthe
comparatively early date thus indicated for Johannine phraseologysuggests
that the language and form of the Fourth Gospelunderwent a long process of
development before St. John completedhis work. Verse 25. - At that time;
season(RevisedVersion);ἐν ἐκείνῳ τῷ καιρῷ. St. Luke's phrase ("in that
very hour," ἐν αὐτῇ τῇ ὥρᾳ) is more precise, definitely connecting the
utterance with the return of the seventy. St. Matthew's refers rather to that
stage orperiod in his ministry (cf. Matthew 12:1; Matthew 14:1). Jesus
answered. Only in Matthew. If we could suppose this to be the original context
of the passage, the" answer" wouldprobably refer to some expressionof
astonishment or complaint at his solemn statementin vers. 20-24. Professor
Marshall's derivation of both "answered" and "rejoiced" (Luke)from a
common Aramaic original (Expositor, April, 1891)appears very strained.
And said, I thank thee; better, as the Revised Version margin, praise
(ἐξομολογοῦμαί σοι). There is no thought of gratitude, but of publicity in
assent(Luke 22:6), in confession(Matthew 3:6) and in acknowledgment
(Romans 14:11; Philippians 2:11), and thus of praise (Joshua 7:19; Ezra 10:11
(Lucian); 2 Chronicles 30:22; Romans 15:9). It implies a professionof
personalacceptanceby Christ of God's methods. "I profess to thee my entire
and joyful acquiescencein what thou doest." Hence St. Luke introduces the
utterance by ἠγαλλάσατο, adding τῷ πνεύματι τῷ ἁγίῳ, thus giving us a

glimpse of the unity of purpose and feeling inherent in the Trinity, even
during the time that the Word "tabernacledamong us." O Father. Father
occurs in Matthew 6:9; Matthew 26:39;Luke 23:34, 46;John 11:41; John
12:27;John 17:1; in fact, in all the recordedprayers of our Lord except
Matthew 27:46, which is a quotation, and where the phrase, "My God, my
God," emphasizes his sense of desolation. The word expresses perfect
relationship and intimate communion. It points to the trust, the love, and the
obedience of Christ, and to the depth of natural affectionand confidence (if
we may say so)betweenhim and the First Personof the Trinity. It suggests
mercies in the past, care in the present, and provision for the future. Lord of
heaven and earth. Acts 17:24, by St. Paul, who may have derived it from these
words of our Lord (Resch, ' Agmpha,' p. 150), or perhaps from Psalm 146:6
or Isaiah 42:5. As "Father" was the note of personalrelationship, so is this of
sovereignmajesty. Christ unites the thought of God's love to himself with that
of his ownershipof all creation, thus paving the way for the main subject of
the prayer - his Father's method of dealing with men of various kinds and
tempers. Because;that (RevisedVersion), perhaps as more idiomatic with
"thank." But ὅτι here gives, not the contents of the "thanksgiving," but the
reasonfor it. Thou hast hid these things from the wise and prudent, and hast
revealedthem unto babes. The laws by which religious impressions are
received, whether ultimately for goodor for evil (2 Corinthians 2:15, 16; John
9:39), are here attributed to God. Observe that the sentence is not a kind of
hendiadys, but that Christ accepts his Father's actionin both directions. The
one is the subject of his entire acquiescenceas much as the other. Hast hid...
hast revealed. The aorists (cf. ver. 19, note) may be understood here as either
(1) describing what took place in eachcase,or
(2) regarding God's action as a whole from the standpoint of the hereafter(cf.
Romans 8:29, 30). These things. The truths respecting Christ's teaching and
work. In this context the reference would be to the generalcontents of vers. 2-
24. From the wise and prudent; i.e. as such (there is no article). Formental

excellence andintelligence (vide infra)in themselves cannot graspspiritual
truths, but are, on the contrary, often means by which the veil betweenman
and God is made thicker. On the difference between"wise" (σοφοί)and
"prudent" (συνετοί, understanding, Revised Version), see BishopLightfoot,
on Colossians1:9. (For the generaltruth, cf. Job 37:24; 1 Corinthians 1:19-
27.)And hast revealedthem (Matthew 13:11, note); for even the most guileless
heart has no power to see spiritual truths unless God draws back the veil.
Unto babes (νηπίοις). The thought is of their helplessness anddependence. In
comparisonwith the Phariseesand scribes, allour Lord's disciples were little
more (cf. Matthew 11:16).
Matthew 11:26 Verse 26. - Even so;yea (RevisedVersion); ναί. A renewed
acceptanceofthe immediately preceding facts. Father. In ver. 25, Πάτερ:
here, ὁ Πατήρ. There the term referred more directly to God as his own
Father; here to him as Father of all, notwithstanding the methods he used.
For. Giving the reasonofChrist's acceptance. That(RevisedVersion margin)
would make this clause closelydependent on the preceding. But this seems
unnatural. So; i.e. in this double method. It seemedgood(it was well-pleasing,
RevisedVersion) in thy sight (εὐδοκία ἐγένετο);literally, it was goodpleasure
before thee - an Aramaism equivalent to "it was thy will" (compare the
Targum of Judges 13:23;1 Samuel 12:22 [‫ָדער‬ ‫פוק‬ ְּ‫;]ד‬ see also Matthew
18:14). The phrase implies, not merely that it seemedgoodto God, but that, in
a sense, it was his pleasure. For the workings out of the laws of truth must
give pleasure to the God of truth. (On the aoristἐγένετο, see ver. 25, note.)
Matthew 11:27 Verse 27. - All things. Not in the widestsense, for this would
forestallch. 28:18 but all things that are required for my work of manifesting
the truth. The utterance is thus both closelyparallelto John 8:28, and also in
most intimate connexion with the preceding verses. God's twofoldactionin
hiding the truth from some and revealing it to others is, our Lord says, all of a
piece with my whole work. This is all arranged by my Father, and the
knowledge ofGod by any man is no chance matter. Are delivered unto me;

have been delivered (RevisedVersion); rather, were delivered (παρεδόθη).
Here also it is possible to interpret the aoristfrom the standpoint of the
hereafter(ver. 25, note); but, as it is immediately followedby the present
tense, it more probably refers to some time earlierthan that at which our
Lord was speaking. The time of his entrance on the world naturally suggests
itself. Observe when bringing out his dependence upon his Father, our Lord
lays stress onthe notion of transmission(παρεδόθη);but in Matthew 28:18,
where he is bringing out his post-resurrectiongreatness(Philippians 2:9), he
merely mentions his authority as an absolute gift (ἐδόθη). Notice the contrast
implied in παρεδόθη to the Jewishπαράδοσις. The Phariseesboastedthat
their tradition came from God, though through many hands; Christ claimed
to have receivedhis from God himself. Of (ὑπό). Forthe transmissionwas
immediate; there were no links betweenthe Giver and the Receiver(cf.
Bishop Lightfoot, on Galatians 1:12). My Father; me... my. Observe the
double claim; his unique position as Teacheris due to his unique relation by
nature. And no man knoweth;i.e. with a gradual, but at last complete,
perception (ἐπιγινώσκει). In the Gospels this word is used of the knowledge of
God and of Christ in this verse alone, though such a reference is especially
suited to its meaning of perfection of know. ledge (cf. Bishop Lightfoot,
Colossians 1:9). The Son. Not "me," because Christwished to bring out more
clearly his unique relation to God, and thus to emphasize the impossibility of
any one, even an advanced disciple, fully knowing him. But the Father. Not
"his Father." It may be that Christ wishes to include the suggestionthat after
all there is a sense in which his Father is the Father of all men, but more
probably, by making ὁ πατήρ completely parallelto ὁ υἱός, he wishes to
suggestthat the full idea of Sonship and Fatherhoodis nowhere else so fully
satisfied. Neither knowethany man the Father, save the Son, and he to
whomsoeverthe Son will reveal him. The connexion is - You may think this
(i.e. ver. 25) strange, but I alone have that knowledge ofGod which enables
me to understand his ways; I alone, yet others also, if I revealhim to them. As
St. Luke expressedit in his form of our ver. 19, "Wisdomis justified of her
children" (comp. also John14:9). To whomsoever. Thoughbut a babe (ver.
25). Will reveal; willeth to reveal(RevisedVersion); βούληται... ἀποκαλύψαι.
Not "is commanded," for Christ claims equality (see Chrysostom). Notice the

idea of plan and deliberation, and not that of mere desire, unable, perhaps, to
assigna reasonfor its existence (θέλω); cf. Philemon 1:13, 14.
Vincent's Word Studies
Answered
In reply to something which is not stated.
I thank (ἐξομολογοῦμαι)
Compare Matthew 3:6, of confessing sins. Lit., I confess. Irecognize the
justice and wisdom of thy doings. But with the dative, as here (σοι, to thee), it
means to praise, with an undercurrent of acknowledgment;to confess only in
later Greek, and with an accusative ofthe object. Rev. gives praise in the
margin here, and at Romans 14:11. Tynd., Ipraise.
Prudent (συνετῶν)
Rev., understanding; Wyc., wary. From the verb συνίημι, to bring together,
and denoting that peculiarity of mind which brings the simple features of an
objectinto a whole. Hence comprehension, insight. Compare on Mark 12:33,
understanding (συνέσεως). Wise (σοφῶν) and understanding are often joined,
as here. The generaldistinction is betweenproductive and reflective wisdom,
but the distinction is not always recognizedby the writer.
END OF BIBLEHUB RESOURCES

How many times did Jesus give thanks to the Fatherwhile on earth?
By: Steve Shirley
A: I find 7 times in the Gospels where Jesusgave thanks to the Father in
prayer. (I am using the KJV Bible.)
1. Thanking the Father: “becausethou hast hid these things from the wise and
prudent, and hast revealedthem unto babes” (Mt 11:25).
2. Saying this same phrase againwith thanks in (Lk 10:21). (This may have
been the same occasionas above, but it is unclear.)
***Note:Some versions use “praise” insteadof “thanks” for these first two.
3. Before feeding the 4000 (Mt15:36)(Mk 8:6).
4. Before feeding the 5000 (Jn6:11).
5. Before raising Lazarus from the dead (Jn 11:41).
6. Before sharing wine at the Passovermeal(Lk 22:17-18).
7. Before breaking bread (Lk 22:19), and sharing wine (Mt 26:27)(Mk 14:23)
at The Last Supper.

Four Things Jesus Was ThankfulFor
Contributed by Jimmy Chapman on Nov 12, 2010
based on 14 ratings (rate this sermon) | 10,110 views
Scripture: John 11:41
Denomination: Baptist
Summary: Four instances where Jesus Expressedthanks
I. HE WAS THANKFUL FOR THE FATHER'S ATTENTIVE
PERCEPTION(John11:41)
A. That God Heard His Prayer Comprehendingly
B. That God Heard His Prayer Continually
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II. HE WAS THANKFUL FOR THE FATHER'S ABUNDANT PROVISION
(Matthew 14:19)
A. An appreciation for the providing hand of God
B. An acknowledgmentofthe providing hand of God
III. HE WAS THANKFUL FOR THE FATHER'S AMAZING PASSION
(Luke 22:19,20)
A. The love that can be seenin its project.
B. The love that can be seenin its object
IV. HE WAS THANKFUL FOR THE FATHER’S APPOINTED PARDON
(Luke 10:20-21)
A. There Was An Appreciation For The Witness
B. There Was An Appreciation For The Way
Explore Christmas Sermon Ideas

1. Jesus Was ThankfulFor The Disguising Of Truth From The Haughty
2. Jesus Was ThankfulFor The Divulging Of The Truth To The Humble
Top of the List: Why Was Jesus Thankful?
By Scott Pauley| November 27, 2013 |1
Like most of you I try to make a list eachThanksgiving of reasons for which I
am grateful to God. Obviously it is never complete because the blessings
never end. This year I have decided not to make a list. I am taking the list of
Another who is far better at thankfulness than I.
Thanksgiving-ImageThe Gospelrecords provide insight not only into the
prayer life of the Lord Jesus but into His “praise life.” The Man of sorrows
and acquainted with grief was constantlythanking His Father. His thirty-
three and a half years were spent not only considering the joy that was before
Him (Hebrews 12:2) but also the joys that were all around Him. This is where
I so often fail. I speak of the joys of Heaven to come but fail to recognize the
Heavenly joys that the Fatherhas sent down to me now.
I believe our Saviour was a joyous person. It was this beauty that was so
attractive to both hardened sinners and innocent children. I want that.
The grateful spirit of Jesus was one part of this beautiful life. He showed
appreciationto those who ministered to His physical needs and those who
offered Him worship. But true thanksgiving was reservedfor the One who

was worthy of it. Again and again our Lord gave thanks to His Father. And
so should we.
Why did Christ give thanks?
The Lord Jesus gave thanks for food.
Perhaps this seems the simplest thing on earth. Maybe that is the point.
“Every goodgift and every perfect gift is from above, and comethdown from
the Fatherof lights, in whom is no variableness, neithershadow of turning”
(James 1:17). It all comes from Him.
When our Mastertook sevenloaves and a few little fishes and fed four
thousand, He gave thanks. When He broke five loaves and two fishes and fed
five thousand, He gave thanks. When Christ bowed His head at the last
supper with the disciples, He gave thanks. When He was askedto have dinner
with the disciples on the road to Emmaus, He gave thanks.
The Creatorof all sustenance gave thanks for simple provisions. When we sit
down at the table with our families we should do the same. Every thing on the
table is a reminder of the One who made all things for us to enjoy.
The Lord Jesus gave thanks that the Father had revealedtruth to common
people.
In the middle of teaching His disciples, Jesus beganto praise God: “At that
time Jesus answeredand said, I thank thee, O Father, Lord of heavenand
earth, because thou hast hid these things from the wise and prudent, and hast
revealedthem unto babes” (Matthew 11:25).

Looking at rough fishermen and everyday workers, He could not contain His
gratitude that Almighty Godwould choose to bring the riches of His glory to
them! To me! I stand amazed that the Lord would let me be a recipient of
His grace, a participant in His master plan. Thanks be unto God!
The Lord Jesus gave thanks that His prayers were answered.
Standing at the tomb of Lazarus, about to raise him from the dead, the Bible
says that “Jesus liftedup his eyes, and said, Father, I thank thee that thou
hast heard me” (John 11:41).
The answerwas not yet visible, but the prayer had been answered. Whata
lessonin faith! Faith and an attitude of gratitude always go together. We
should never take for granted that God hears and answers our prayers.
Stand at your need, stand in the place of broken hearts, and rejoice that God
hears you.
The Lord Jesus gave thanks for the provision of God in the midst of suffering.
He would be on a cross in just a few hours. Enemies were plotting His death.
Gethsemane and Golgotha lay ahead. He took bread and a cup and gave
thanks. This is more than thanks for food and drink. The bread represents
His body that is to be broken; the cup represents His blood that is to be shed.
Thanks? Onthat night? Christ gave thanks with the confidence that God’s
plan was being fulfilled. This is the meaning of “In every thing give thanks:
for this is the will of God in Christ Jesus concerning you” (1 Thessalonians
5:18).

The Lord delivered a powerful lessononthankfulness in Luke 17. But He did
more than teachit…He lived it.
Petertells us that we are to follow in the steps of Jesus (1 Peter 2:21). To
follow His steps is to follow His example of gratitude. Leslie Flynn once wrote
that Christ is not only the goalof our gratitude but the guide of it as well. Use
Jesus’“list” as your guide this Thanksgiving and give God glory for every
goodgift. He is wonderful and He is worthy.
Jesus was Thankful
Published by Ron Hughes on October16, 2019
These days, we hear much about the benefits of gratitude. Indeed, several
countries have an officialday of thanksgiving. (Canadians celebratedthis last
Monday.) However, we may not often think that Jesus was thankful. Jesus,
thankful? Yes!The gospels recordseveraloccasions whenJesus was thankful.
Today, we’ll considerthis somewhatoverlookedaspectofJesus’life.
GIVING THANKS FOR GOD’S GRACE
Luke records that when the disciples returned to Jesus aftertheir short-term
ministry trip He rejoicedwith them. Then He went on to pray:
In that same hour he rejoicedin the Holy Spirit and said, “I thank you,
Father, Lord of heavenand earth, that you have hidden these things from the
wise and understanding and revealedthem to little children; yes, Father, for
such was your gracious will.” (Luke 10:21 — this is also given to us in
Matthew 11:25-26.)

The “wise and understanding” referred to the scribes and Pharisees. They
rejectedHis message, so He mentioned them in a negative light in His prayer
of thanksgiving. On the positive side, Jesus thankedthe Fatherthat He had
revealedspiritual secrets to “little children.” These were the simple, ordinary
people who had no pretensions of intellectual brilliance or theological
precision. They had no political clout. Nor did they trust in their
comprehensionand practice of the law of Moses. Yet, God granted them
insight and that pleasedJesus. Thatsaid, it was not necessarilytheir humble
status that motivated God to bless them. Jesus pointed out that God’s
“gracious will” prompted His favor.
We’d think that those who had devoted their lives to studying and keeping the
law would receive God’s favor. But His grace fell on the simple ones, the
humble ones, the “little children.” As Jesus lookedinto the beaming faces of
His disciples—unsophisticated, guileless, trusting men—gratitude surgedin
His heart. Jesus was thankful that the Father’s grace had fallen on these men
who would come to understand spiritual truth. Personally, I’m thankful that
God gives insight to the simple. I’m one of them!
GIVING THANKS IN CONFIDENCE
The miracle of the loaves and fishes warms the hearts of its hearers. A crowd
that had been hungry for the teachings ofJesus became physically hungry. In
compassion, the Lord desired to take care of their physical needs as He did
their spiritual ones. The disciples presentedthe only food they had to Jesus—a
boy’s lunch of 5 barley loaves and 2 fish. (I picture this as being 5 little round
pita breads and a couple of sardines.)What happened next caughtmy
attention. Jesus did not command the food to multiply. He didn’t ask God to
make it do so. Without delay or ceremony, Jesus was thankful and began to
hand out the food. As John put it, “Jesus thentook the loaves, and when he

had given thanks, he distributed them to those who were seated. So also the
fish, as much as they wanted” (John 6:11)
This was repeatedon the occasionwhenJesus fed the 4,000 with7 loaves. “…
he directed the crowdto sit down on the ground. And he took the seven loaves,
and having given thanks, he broke them and gave them to his disciples to set
before the people; and they set them before the crowd” (Mark 8:6).
On both of these occasions,Jesus simply gave thanks for the food and
expectedit to be enough. I suspectthat most of us would want to see stacksof
bread and platters of fish before being thankful. Yet Jesus was thankful for
the little in His hands and it became enough. This challenges me. I tend to
focus on the lack rather than on the God who can multiply the little to be
enough.
THANKS FOR LISTENING
If you’re not familiar with the story of the raising of Lazarus from the dead,
take a couple of minutes to read all of John 11. Now, notice with me how Jesus
prayed and what happened:
So they took awaythe stone. And Jesus lifted up his eyes and said, “Father, I
thank you that you have heard me. I knew that you always hear me, but I said
this on accountof the people standing around, that they may believe that you
sent me.” When he had said these things, he cried out with a loud voice,
“Lazarus, come out.” The man who had died came out, his hands and feet
bound with linen strips, and his face wrapped with a cloth. Jesus saidto them,
“Unbind him, and let him go.” John11:41-44

It seems that on this occasionJesus thankedGod for hearing Him for the
benefit of the people within earshot. Jesus saidthat He knew that the Father
always heard Him, but that by bringing God into the situation through
prayer, the people would know that He was acting as the Father’s agentwhen
he called for Lazarus to come out of the grave.
Here’s something I’ve learned in the past, but this incident draws it out. When
we pray aloud with people they benefit from hearing us bring God into their
circumstances. We know that God hears us regardless ofwhere we are. We
know that God acts when we pray according to His will whether we are near
or far. But often those we pray for are blessedwhen they hear us pray on their
behalf. Then, when God answers that prayer, they know that it was God who
did it.
THANKS UNDER STRESS
In the course of celebrating the Passoverwith His disciples, Jesus wouldhave
given thanks to God severaltimes. This event happened mere hours before
His crucifixion and Jesus divided His attention. He was in the moment with
the disciples and he was anticipating his suffering. We see this spelled out in
Luke 22.
And when the hour came, he reclined at table, and the apostles with him. And
he said to them, “I have earnestlydesired to eatthis Passoverwith you before
I suffer. For I tell you I will not eat it until it is fulfilled in the kingdom of
God.”And he took bread, and when he had given thanks, he broke it and gave
it to them, saying, “This is my body, which is given for you. Do this in
remembrance of me.” And likewise the cup after they had eaten, saying, “This
cup that is poured out for you is the new covenantin my blood. (Luke 22:14-
20)

Of all the PassoverSedersevercelebrated, this one had the most significance.
It was the last one Jesus would celebrate with His disciples before He, Himself,
suffered as “the Lamb of God.” Additionally, it was the occasionwhenHe
establishedwhat is variously called Communion, the Lord’s Supper, or
Breaking of Bread. Since then, millions of Christians have eaten bread and
drunk wine in memory of Jesus’death on their behalf.
However, I’m deeply aware that even as He anticipated the cross, Jesus
expressedHis thankfulness to the Father. Many of us find it difficult, if not
impossible, to be thankful when a crisis is pending. Yet even in the hours
before His suffering, Jesus gave thanks to the Fatherfor the very things that
would speak of His suffering and sacrifice.
THOUGHTS FOR THE PATH TODAY
These situations when Jesus was thankful prompt me to think along several
different lines.
Am I thankful that God’s favor on “little children” makes it accessible to me?
Am I thankful that God’s favor extends to those who are simpler, less
sophisticated, less “worthy” than I considermyself to be?
When I’m in a challenging situation, do I focus on the lack or resources and
my personalinsufficiency, or do I focus on God and confidently give Him
thanks in the absence of evidence of His supply?
Do I take time to pray aloud with people in need so that when God acts they
can connectthe dots and see that God blessedthem?
Can I getpast my own trials and struggles to be thankful for even the “little
things” —time with loved ones, simple food, and the like?
As you have time, today, considerhow Jesus modeledthankfulness and what
that would look like in your life.

Thankfulness:the Way of Jesus
By Bill Gaultiere
Jesus lived in thankfulness to God. And he expressedhis thanks to God
publicly for the benefit of others that they too might learn to be grateful to
God (John 11:41-42).
Jesus appreciatedGodas the Father who watchedover all his creation, even
the little sparrows thought to be of little value and the wildflowers that were
never seenby people (Matthew 6:26-30). He thanked him for providing food
(Luke 24:30), for listening to him (John 11:41), and for the opportunity to
minister to others (Matthew 14:19, 15:36).
Jesus beganand ended his prayers with words of thanks and praise to his
father and in the Lord’s Prayerhe taught his followers to do the same
(Matthew 6:9-13). He even thanked God for the opportunity to sacrifice his
life for the world (Matthew 26:26-27).
Often Jesus was not Thanked
Of the thousands of people that Jesus ministered to the gospels record
relatively few instances of people thanking him. The Samaritan leper was the
only one of ten lepers who were healedto come back and thank him (Luke
17:11-19). The prostitute was the only person at Simon the Pharisees party to
show appreciationto Jesus forthe forgiveness he offered to them all (Luke

7:36-50). EvenJesus’own disciples didn’t seemto show gratitude to their
Masteruntil after he rose from the dead.
Indeed, most people who benefited from Jesus’wise teaching and wonderful
miracles walkedawaywithout thanking him. Yes, they were amazedby Jesus
and maybe in their excitementthey praised God or told other people about
what Jesus did, but they didn’t go to Jesus to thank him personally. OF the
many thousands of people that Jesus preachedthe GoodNews to and healed it
seems that only 120 became grateful, devoted disciples (Acts 1:15).
Jesus’Disciples Learnto Be Grateful
Jesus’disciples may have been slow to develop attitudes of gratitude, but they
certainly did become grateful. The Acts of the Apostles and the epistles
written by John and Peter, Jesus’brother James, and Paul, all overflow with
generous expressions ofthanks to God the Father, God the Son, and God the
Holy Spirit. And their thankfulness to God spills out into their appreciation
for one another and the people they ministered to.
“Thank you” are two of the most important words you can say. They are the
language ofa holy and healthy soul. Theybless God, others, and yourself.
They usher you right into God’s presence!(Psalm100:4).
Thanksgiving is foundational to a lifestyle of worship to God. Ray Ortlund
was a spiritual father to me and the most enthusiastic disciple of Jesus I’ve
known. He taught me to worship God by praying: “I love you Lord
because…”
In his Psalms David brought thankfulness to the forefront of spiritual life.
Thankfulness to God for his many blessings belongs in all of our prayers

(Philippians 4:6), in all of our praises (Psalm 95:2), in all of our conversations
(Ephesians 5:19-20), in all of our thoughts about others (Philippians 1:3, 2
Thessalonians 1:3), in all our life circumstances (1 Thessalonians 5:18).
This leaves lots of room for us to grow in gratitude!
The Thankfulness Exercise
Learning to be grateful to God in all things takes practice. It’s like exercising
your mind. Paul practicedand learned this positive mindset toward God and
it became so much a part of him that it in his letter to the Philippians we see
his joyful gratitude exude from him even when he was imprisoned, persecuted
for his faith and chained to an ogre-like soldier
A greatexercise is to “CountYour Blessings” whenyou start your day. Make
a gratitude list on paper or in your mind. And then share it with someone!
(Gratefulness is infectious!)
Be sure to include in your gratitude list not only God’s tangible blessings, but
also the less obvious things like appreciating him for his character, things he’s
teaching you in your trials, and the little, daily things that can go overlooked.
This is the wayto become, in the words of Augustine, “An Alleluiah from
head to toe!”
Jesus’Patternof Giving Thanks

NOVEMBER 22, 2010BYSCRIPTUREDIG 6 COMMENTS
Welcome to Do Not Depart! Be sure to subscribe to the Do Not DepartRSS
feed or email updates to receive regularencouragementand tools to abide in
God's Word.
He spoke the world into being, createdeverything that exists, placedthe
planets in space, setthe seasons in motion and continues to sustain the totality
of all that is, yet, Jesus left us with a beautiful example of giving thanks.
It’s amazing how the Bread of Life was thankful for His daily bread.
Then he took the sevenloaves and the fish, thanked Godfor them, and broke
them into pieces. He gave them to the disciples, who distributed the food to the
crowd. Matthew 15:36Openin Logos Bible Software (if available)
The one who is our Wisdom was thankful for the wisdom given to the simple.
“At that time Jesus prayed this prayer: “O Father, Lord of heaven and earth,
thank you for hiding these things from those who think themselves wise and
clever, and for revealing them to the childlike.” Matthew 11:25Openin Logos
Bible Software (if available)
The one whose words move mountains and thunders through the heavens,
speaks words ofthanksgiving to the Heavenly Fatherfor hearing and
answering His prayer.

“Jesus responded, ‘Didn’t I tell you that you would see God’s glory if you
believe?” So they rolled the stone aside. Then Jesus lookedup to heaven and
said, “Father, thank you for hearing me. You always hearme, but I said it out
loud for the sake ofall these people standing here, so that they will believe you
sent me.'” John 11:40-42Openin Logos Bible Software (if available)
The one who establishedthe Passover, became the PassoverLamb. Yet before
He took His place on the cross as the Lamb of God who took awaythe sins of
the world, He gave thanks to the Heavenly Father
“As they were eating, Jesus took some breadand blessedit. Then he broke it
in pieces and gave it to the disciples, saying, ‘Take this and eat it, for this is
my body.'” Matthew 26:25Openin Logos Bible Software (if available)
Jesus leaves us the perfect example of what it means to be thankful. Whether
eating, seeking wisdom, living to glorify Christ or facing difficult days we
must maintain a heart of thanksgiving.
As we approachthe day we celebrate with thanksgiving for all He is and all
He has done, we are painfully aware that this may be a difficult time for you.
Life isn’t always easy.
Yet, Jesus has come that we might have life and have it more abundantly. He
has calledus to be thankful regardless ofour circumstances.A friend of mine
recently said, “Why do we thank God when things are good, but not when
they are bad?” Should we only expect that which is goodand easy?

Our thanks is to God because He is God and He is good – regardless ofwhat
our life may whisper in our ears. No wonder the Word of God tells us to give
thanks in everything, for this is the will of God.
Have you thought about how Jesus left us a pattern of thanks giving? Do you
struggle with being thankful in all things?
https://donotdepart.com/jesus-pattern-of-giving-thanks
What Jesus Was Thankful For
Postedon November 25, 2009byrussellmckinney
For a Thanksgiving sermonthis year, I did something I’d never done. I got
down my concordanceand lookedup all the instances in which Jesus is
specificallymentioned as giving thanks. I found that there are four things for
which the Bible says He gave thanks.
#1: In John 6:11,23, Jesusgives thanks for the food by which He feeds the
multitudes. In this passage,that food is five barley loaves and two small fishes,
and those multitudes are 5,000 men. In another passage, Matthew 15:36, He
gives thanks for the sevenloaves of bread and few small fish that feed 4,000
men. Obviously, this teaches us that we should give thanks for food.
#2: In John 11:41, Jesus gives thanks that God the Father has heard His
prayers concerning the death of Lazarus. This shows us that we should give

thanks that God the Father, despite all of His majesty, glory, and power, will
take the time to hear our prayers.
#3: In Luke 10:21, Jesus gives thanks that God the Father hides spiritual
truths from the earthly wise and prudent and reveals them to “babes.” This
teaches us that we should give thanks that God doesn’t have to depend upon
the world’s intellectual elite to get His message outor His work done. He is
perfectly willing and able to work through common folk. (This same lessonis
taught in Matthew 11:25 and 1 Corinthians 1:18-25.)
#4: In Luke 22:17-19, Jesusgives thanks for the symbolic elements He uses in
the Lord’s Supper. The bread symbolizes His body and the cup symbolizes
His blood. This teaches us that we should give thanks for Christ’s death. After
all, it is because ofthat death that any of us have the opportunity to believe in
Christ as Saviorand be granted salvation (forgiveness ofall sin, eternallife,
entrance into heaven).
Of course, I’m not saying that Jesus never gave thanks for anything outside
these four categories. The Bible in no way gives us a complete record of His
earthly life and ministry. But for those of us who believe that all the words of
the Bible are divinely inspired (2 Timothy 3:16), we can find greatmeaning in
those facts the Bible actually includes. We have to figure that if they made the
cut Godhad a goodreasonfor putting them in there.
So, this Thanksgiving, take the time to thank the Lord for these four things. I
can tell you from firsthand experience since Sunday that you will find this a
helpful spiritual experience. And that will allow you to have a better
Thanksgiving all the wayaround.
https://russellmckinney.com/2009/11/25/what-jesus-was-thankful-for/

When Jesus Said "Thank You" Series
Contributed by Dennis Davidson on Nov 28, 2011
based on 60 ratings (rate this sermon) | 95,946 views
Scripture: Luke 22:14-20, Luke 22:14
Denomination: Baptist
Summary: Jesus was the Creatorof the universe and the only begottenSon of
God, but He was also a thankful person. When He walkedthis earth, He
expressedwords of thanksgiving to His Father. When did Jesus saythank
you?
1 2 3
Next
WHEN JESUS SAID "THANK YOU"
Matthew 15:35-37a, John11:39, Luke 22:14-20
Two men were walking through a field one day when they spotted an
ENRAGED BULL. Instantly they darted toward the nearestfence. The
storming bull followedin hot pursuit, and it was soonapparent they wouldn't
make it. Terrified, the one shouted to the other, "Put up a prayer, John.
We're in for it!" John answered, "Ican't. I've never made a public prayer in

my life." "Do it now!" implored his companion. "The bull is catching us!"
"All right," panted John, "I'll say the only prayer I know, the one my father
used to repeat at the table: ‘O Lord, for what we are about to receive, make us
truly thankful.'"
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Two of the most gracious words in any language are "Thank You." Good
parents teachtheir children as soonas they learn to talk to say thank you
when they are helped or given something.
As children of God, we ought constantly to thank our Heavenly Father for all
His benefits. The psalmist declared, "Enter His gates with thanksgiving and
His courts with praise, give thanks to Him and praise His name" (Ps. 100:4).
Our thank you list to God could be endless and so should our praise. Make
sure especiallyduring this time of the year that you find a quiet moment,
count your blessings, and thank the One who makes them possible. James
said, "Everygoodand perfect gift is from above, coming down from the
Father of the heavenly lights, who does not change like shifting shadows" (Jas.
1:17). Our greatestgiftis eternal life through God's Son, Jesus Christ. As Paul
said, "thanks be to God for His indescribable gift!" (2 Cor. 9:15,).

Jesus was the Creatorof the universe and the only begottenSon of God, but
He was also a thankful person. When He walkedthis earth, He expressed
words of thanksgiving to His Father. When did Jesus saythank you?
I. JESUS GAVE THANKS FOR FOOD, Mt. 15:35-37a.
II. JESUS GAVE THANKS FOR ANSWERED PRAYER, Jn. 11:39.
III. JESUS GAVE THANKS FOR CALVARY'S CROSS, Lk. 22:14-20.
Matthew 15:35-37 says that before feeding the four thousand, "He told the
crowdto sit down on the ground. Then he took the sevenloaves and the fish,
and when He had given thanks, He broke them and gave them to the disciples,
and they in turn to the people. They all ate and were satisfied."
Our Lord knew that the grain for the bread came from fertile soil, renewing
rain, and invigorating sunshine which brought about God's harvest time. The
Masterknew the fish came from the waterGod had given through rain or
bubbled out of the earth. Jesus knew the necessarynourishment for the body
was in the loaves and the fish. The disciples statedthat their resources were
inadequate. But Jesus intended to use these limited resources:"sevenloaves
and a few small fish" to feed a multitude. So filled with an attitude of
gratitude He became the Source behind the substance. Thenwhen He gave
thanks the hand of God was revealed. After He blessedthe food they had
received, He gave it to the disciples and they gave to the crowd. It is to be
assumedthat as the disciples broke off bread and passedit, that the miracle
kept happening in their hands; the bread continued to be present! [The
Father provided the food through what ever channels open to Him to do so.]

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So we see that Jesus gave thanks to God before He ate.
[NOT ALL GIVE THANKS] A godly farmer was askedto dine with a well-
known gentleman. While there, he askeda blessing at the table as he was
accustomedto do at home. His host said jeeringly, "That's old fashioned;it is
not customarynowadays for well-educatedpeople to pray before they eat."
The farmer responded that with him it was customary, but that some of those
on his farm never prayed over their food. "Ah, then," said the gentleman,
"they are sensible and enlightened. Who are they?" "My pigs," the farmer
answered.
II. JESUS SAID THANK YOU FOR ANSWERED PRAYER.
Jn. 11:38-42.
Jesus stoodwith tear stained face before the tomb of His friend, Lazarus, and
told the people to "take awaythe stone"(John11:39, NIV). With the grave
stone takenaway, the tension mounted. What would Jesus do?
Jesus then lifted up is eyes to overlook all the difficulties around Him, so that
He might fixed His eyes upon divine omnipotence, instead of on unbelieving
man; and directed His love and faith heavenwardto His Father from whom
He derived His powerand hope.
Let's read John 11:41-42 as John continues to describe the scene. "thenJesus
lookedup and said ‘FatherI thank You that You have heard Me, but I said
this for the benefit of the people standing here, that they may believe that You

sent Me.'" His thanksgiving expressedthe unshakenassurance that God
heard and answeredJesus'prayer.
Prayer is a privilege, but answeredprayer is a blessing. God said, "Call on Me
and I will answeryou and tell you greatand unsearchable things you do not
know" (Jer. 33:3, NIV). Stop for a moment and thank the Fatherfor prayers
He has answeredin your life.... God has certainly rolled awaysome stones for
me also.
[GRATITUDE]While on a short-term missions trip, PastorJack Hinton was
leading worship at a leper colony on the island of Tobago. A woman who had
been facing away from the pulpit turned around.
"It was the most hideous face I had ever seen," Hinton said. "The woman's
nose and ears were entirely gone. She lifted a fingerless hand in the air and
asked, ‘Canwe sing Count Your Many Blessings?'"
Overcome with emotion, Hinton left the service. He was followedby a team
member who said, "I guess you'll never be able to sing that song again." "Yes
I will," he replied, "but I'll never sing it the same way."
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III. JESUS SAID THANK YOU FOR CALVARY'S CROSS.
READ LUKE 22:14-20.
When He instituted the Lord's Table, Jesus gave thanks twice. He gave thanks
before breaking the bread and before drinking the cup. The bread and wine
symbolized His crucified body and His shed blood. Our Savior thanked His
Father for His saving death.
Incidentally, due to the fact that leavenand fermentation both pictured
corruption, both were forbidden in the Passoverordinance. Therefore, I
believe the wine was not fermented. Furthermore, I do not believe Jesus
would have equated His blood with a rotting substance.
I love the fact that Jesus chose to use the most common foods possible. Bread
and wine have been the most available elements to nourish mankind in
virtually every culture and every societyon every continent throughout
history.
What is bread? Grain that has been ground up and bakedin the oven. Jesus,
the Breadof Life, was ground up by the religious systemand the sin of
humanity. He was bakedin the oven of adversity and absorbedthe very fire of
hell for you and me. What is wine? Grapes that have been crushed. Jesus was
crushed by the sin of the world; by your sin and my sin. When the soldier
thrust the spearinto Jesus'side, the blood and waterthat flowedindicate that
when Jesus died on the Cross, physiologically, He died from a burst, or
broken, heart.

Such love desires unity, as seenin the substances Jesus choseto commemorate
His death. After being ground, individual grains of wheatare brought
togetherinto a single loaf. After they are crushed, individual grapes lose their
identity and become one. When we partake of Communion, we not only
express our oneness with our Lord, but our oneness with eachother as we eat
of the same loaf and drink of the same cup.
Communion actually has a three-fold aspect:It looks back in faith as it
remembers the Cross. It looks aheadin hope as it waits for the day we will eat
with the Lord in the kingdom. It looks around in love as we see Christians all
around the globe and down the tunnel of history eating of the same loaf and
drinking of the same cup. We may never agree on end times, the work of the
Spirit, or all points of doctrine. But we find unity at the Lord's table, at the
foot of the Cross. Concerning Communion, Jesus didn't say, "Teachit." He
didn't say, "Think about it." He said, "Do this." [Courson, Jon: Jon
Courson's Application Commentary. Nashville, TN: Thomas Nelson, 2003, S.
405]
When He instituted the Lord's Table, Jesus gave thanks twice. He gave thanks
before breaking the bread and before drinking the cup. The bread and wine
symbolized His crucified body and His shed blood. Our Savior thanked His
Father for His saving death.
Paul explained to the church at Corinth that the night Jesus was betrayedHe
"took bread, & when He had given thanks, He broke it & said, ‘this is My
body, which is for you: do this in remembrance of Me." (1 Cor 11:23-24). He
did the same with the cup. The Lamb thanked Godthat He could be the
sacrifice for the sins of the world! Have you recently thanked Jesus for dying
on the cross in your place for your sin and shedding His precious blood for
your forgiveness? Do it now!

CONCLUSION
Our best example for all of life is Jesus Christ. He was grateful. Therefore we
too must be a people of gratitude. We can start by expressing thanks for food,
answeredprayer and Christ's death on the cross.
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Have you ever prayed a prayer asking Jesus to save you? If you will pray this
prayer He will answerit and save you here and now.
DearLord, I acknowledge thatI am a sinner. I believe Jesus died for my sins
on the cross, and rose againthe third day. I turn from of my sins. By faith I
receive the Lord Jesus as my Savior and Lord. You promised to save me, and
I believe You, because You are Godand cannot lie. I believe right now that
the Lord Jesus is my personalSavior, and that all my sins are forgiven
through His precious blood. I thank You, dear Lord, for saving me. In Jesus'
name, Amen.

If you prayed that prayer, God heard you and saved you. I personally want to
welcome you to the family of God. So come forward and let us help make your
relationship with God in Jesus Christ all that He would have it be. You come
as we sing this hymn of reflectionand response.
Jesus’teaching about thanksgiving (A Thanksgiving Sermon)November 15,
2009
Postedby roberttalley in Luke, Religion, Sermons, Sovereignty, Thanksgiving.
trackback
JESUS’TEACHING ON THANKSGIVING
Luke 10:17-23
INTRODUCTION:If you were God, for what blessings would you want
people to be MOST thankful? Would you want them to be thankful for their
material possessions? fortheir families? perhaps for the talents and the
opportunities that you have given them? or the country in which they have
their heritage? For what would you prefer that people be thankful? Of course,
God wants us to be thankful in everything and does not limit our thankfulness
but it is interesting that Jesus tried to give some perspective to the disciples’
thanksgiving here in Luke 10.
I. Jesus taughtthat joy in and thanksgiving for our spiritual inheritance is
superior to thanksgiving for our spiritual gifts (verses 17-20).

At the beginning of this chapter, Jesus sentout seventymen who, in addition
to the twelve, were willing to meet the qualifications for discipleship outlined
in Luke 9:57-62:(1) live for heavenly things; (2) recognize the urgency and
priority of the callto discipleship; and (3) maintain their focus only on the
things of Christ. These seventymen were sent out to preach (Luke 9:60), i.e.
announce or declare the kingdom of God. They were to go before Him (verse
1), proclaiming the gospelofthe Christ (verses 9 and 11). In addition, He
granted them the spiritual gift of healing (verse 9). When they returned to
Jesus, they reported that they had been able to exceedexpectations.Notonly
had they proclaimed the gospeland healed people in the villages that had
acceptedthe gospel, they reported that they had been able to exercise the
spiritual gift of exorcism, that is, the casting out of demons (verse 17). This
was unexpected and it was no doubt exhilarating. It filled them with joy to be
able to perform such a mighty miracle.
a. They are not, however, to rejoice in this spiritual gift that God has given
them. Jesus, after acknowledging that this ability and protectionto overcome
Satan’s forces came directly from Him (verses 18-19), told them that
thanksgiving is to be rooted in our heavenly citizenship and not in our
spiritual successand/orabilities. In other words, first and foremostof
importance is not the performance of confirming works but rather your
entrance into the kingdom of heaven through faith in the gospelofChrist.
This is the answerto the world’s preoccupationwith doing something rather
than being according to Henry Blackaby, “A time will come when the doing
will be calledfor, but we cannotskip the relationship. The relationship with
God must come first.””
Chuck Swindoll writes about an old survey, “In 1953, a senior class in
Houston, Texas was asked, ‘Whatdo you want to do?’ Severalsaid: ‘Make a
million bucks.’Other answers included, ‘…play professionalfootball’, ‘own

my ownrace car and win the Indy 500’, ‘rob Chase Manhattan Bank and
escape to Fiji’, ‘finish medical schooland have a practice in Honolulu’,
‘marry a rich movie star and live in Beverly Hills’, ‘sing at the Met’, and the
infamous ‘live fast, die young, and leave a good-looking corpse.’The problem
howeveris not how they answeredthe question but the question they were
asked. Insteadof what do you want to do, they should have been askedabout
what they want to be.” That was the emphasis of Jesus in His response to the
seventy.
b. We receive heavenly citizenship through faith in the gospelof Christ (verses
8-12). There is a lot of emphasis in the church today on spiritual gifts and not
just in the charismatic churches. It is a misplacedemphasis. We need more of
an emphasis on faith in the gospelof Christ.
Many people seemto think that spiritual gifts and works make us acceptable
to God. Matthew 7:22-23 explains why spiritual gifts and works do not make
you a child of God. Jesus said, “Manywill sayto Me in that day, ‘Lord, Lord,
have we not prophesied in Your name, castout demons in Your name, and
done many wonders in Your name?’ And then I will declare to them, “I never
knew you; depart from Me, you who practice lawlessness!’
John 1:12 tells us how to become a child of God, “But as many as received
Him, to them gave He power to become sons of God, even to them that believe
on His name.”
So Jesus contrasts the joy of spiritual gifts with the joy of the spiritual
inheritance. Now most of us have never castout demons or performed
miraculous healings. Our spiritual gifts may be more mundane but the
principle applies just the same. Look down in verses 38-42,where the

Jesus was thankful

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