Mateo 11:25

Filipino Cebuano Bible

25 Ug sa maong panahon si Jesus miingon, "Nagapasalamat ako kanimo, Amahan, Ginoo sa langit ug sa yuta, nga kining mga butanga gililong mo sa mga makinaadmanon ug sa mga masinabuton, ug gipadayag mo hinoon ngadto sa mga gagmayng bata;

Bible Verse Review
  from Treasury of Scripure Knowledge

Jesus: Luke 10:21-24

I thank: 1 Chronicles 29:13, Daniel 2:23, John 11:41, 2 Thessalonians 2:13, 2 Thessalonians 2:14

Lord: Genesis 14:19, Genesis 14:22, Deuteronomy 10:14, Deuteronomy 10:15, 2 Kings 19:15, Isaiah 66:1, Daniel 4:35, Acts 17:24

because: Matthew 13:11-16, Isaiah 5:21, Isaiah 29:10-14, Isaiah 29:18, Isaiah 29:19, Mark 4:10-12, John 7:48, John 7:49, John 9:39-41, John 12:38-40, Romans 11:8-10, 1 Corinthians 1:18-29, 1 Corinthians 2:6-8, 1 Corinthians 3:18-20, 2 Corinthians 3:14, 2 Corinthians 4:3-6

and hast: Matthew 16:17, Matthew 18:3, Matthew 18:4, Matthew 21:16, 1 Samuel 2:18, 1 Samuel 3:4-21, Psalms 8:2, Jeremiah 1:5-8, Mark 10:14-16, 1 Corinthians 1:27

Reciprocal: Genesis 1:1 - God 2 Samuel 16:23 - all the counsel Nehemiah 9:5 - bless Job 15:8 - the secret Job 17:4 - General Job 28:21 - hid Job 32:9 - Great Job 37:24 - he Psalms 36:6 - judgments Psalms 116:6 - preserveth Psalms 119:99 - than all Proverbs 3:32 - his Proverbs 9:4 - General Proverbs 14:6 - scorner Isaiah 14:24 - Surely Isaiah 28:9 - weaned Isaiah 29:11 - I cannot Isaiah 32:4 - heart Isaiah 53:1 - revealed Isaiah 54:13 - all Isaiah 55:9 - General Daniel 4:37 - the King Amos 8:12 - shall run Micah 4:2 - and he Zechariah 12:7 - save Matthew 5:3 - the poor Matthew 19:14 - for Matthew 20:15 - it Mark 4:11 - Unto you Mark 10:32 - And he Mark 12:37 - And the Luke 8:10 - Unto Luke 11:4 - for Luke 12:32 - it is Luke 12:56 - ye can John 3:10 - Art John 6:44 - except John 8:19 - if John 9:37 - Thou John 17:6 - have manifested Acts 4:13 - were Romans 1:14 - both to Romans 2:20 - a teacher Romans 6:17 - But Romans 9:16 - General 1 Corinthians 1:21 - the world 1 Corinthians 1:26 - that 1 Corinthians 2:7 - even 1 Corinthians 2:8 - none 1 Corinthians 2:10 - God 1 Corinthians 14:6 - revelation 1 Corinthians 14:20 - malice Ephesians 1:4 - as Ephesians 1:17 - revelation Ephesians 3:10 - manifold Philippians 3:8 - the excellency Colossians 1:19 - General Colossians 2:2 - of the Father Colossians 3:3 - hid 2 Timothy 1:9 - according to his Hebrews 5:13 - he Hebrews 13:15 - giving thanks to James 1:17 - good 1 Peter 1:12 - it 2 Peter 1:17 - God Revelation 11:17 - We give Revelation 14:3 - no

Gill's Notes on the Bible

At that time Jesus answered, and said,.... The time referred to is, when the disciples returned to him, and gave him an account of the success of their ministry, Luke 10:17 who say nothing of the conversion of sinners, but of the spirits being subject to them; and may also refer to the several things spoken of in the context: it was at that time when Christ spoke to the multitude about John, and the excellency of 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 rejected and vilified by the Pharisees, and received by publicans and sinners; and when he upbraided Chorazin, Bethsaida, and Capernaum, for their impenitence and unbelief: taking occasion from hence, he "answered and said"; an Hebrew way of speaking, used when nothing goes before, to which what is said can be an answer; see Job 3:2.

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, discovered in the things he after mentions: so far was he from being discouraged and dejected at the poor success of the Seventy: at his ill treatment by the Pharisees; and at the general impenitence and unbelief of the cities, where he preached and wrought his miracles; that he is abundantly thankful, and admires the distinguishing grace of God 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 begotten of him, and dearly beloved by him: this epithet he makes use of, to show the near relation he stood in 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 governor of 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 sovereignty of his Father, in the conversion of 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 respect himself, his person, as God, and the Son of God; his office, as Messiah, Redeemer, and Saviour; and the blessings of grace, righteousness, and salvation by him. The persons from whom these things were hid, are "the wise and prudent"; in things worldly, natural, and civil; men of great parts and learning, of a large compass of knowledge, having a considerable share of sagacity, penetration, and wisdom; or, at least, who were wise and prudent in their own conceits, as were the Scribes and Pharisees, and the schools of Hillell 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 passover every year, and say, כלנו חכמים כלנו נבונים כלנו יודעים את התורה, "we are all wise, we are all prudent, we all understand the law" s; the same is elsewhere t said of all Israel; in their opinion they were so, yet the things of the Gospel are hidden from them. God may be said to "hide" these things, when either he does not afford the outward revelation of 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 own darkness and blindness; so that they cannot see, perceive, and understand the beauty, glory, excellency, and suitableness of the doctrines of it. Now, when Christ confesses this, or gives thanks to God for it, it is a declaration that God has done so, and denotes his acquiescence in 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 pleased to make a revelation of these things to others;

and hast revealed them unto babes; foolish ones, comparatively speaking, 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 esteem of the world; and who are as babes, helpless, defenceless, and impotent of themselves, to do or say anything that is spiritually good, and are sensible of the same: now to such souls God reveals the covenant of his grace, Christ, and all the blessings of grace in him, the mysteries of the Gospel, and the unseen glories of another 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 of divine things.

"Says Simeon ben Jochai u, it is not the pleasure of God that wisdom should be so revealed to the world; but when it is near the days of the Messiah, even רביי דעלמא, "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 revealed to all:''

and there is more truth in what they own elsewhere w, than they themselves are aware of, when they say, that

"from the day that the temple was destroyed, prophecy has been taken away from the prophets, and given ולתינוקות

לשוטים, "to fools and babes".''

s Haggada Shel Pesach, p. 5. Ed. Ritangel. t Tzeror Hammor, fol. 135. 1. u Zohar in Gen. fol. 74. 1. w T. Bab. Bava Bathra, fol. 12. 2.

Barnes' Notes on the Bible

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

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

Clarke's Notes on the Bible

Verse Matthew 11:25. I thank thee — εξομολογουμαι σοι, I fully agree with thee-I am perfectly of the same mind. Thou hast acted in all things according to the strictest holiness, justice, mercy, and truth.

Wise and prudent — The scribes and Pharisees, vainly puffed up by their fleshly minds, and having their foolish hearts darkened, refusing to submit to the righteousness of God (God's method of saving man by Christ) and going about to establish their own righteousness, (their own method of saving themselves,) they rejected God's counsel, and God sent the peace and salvation of the Gospel to others, called here babes, (his disciples,) simple-hearted persons, who submitted to be instructed and saved in God's own way. Let it be observed, that our Lord does not thank the Father that he had hidden these things from the wise and prudent, but that, seeing they were hidden from them, he had revealed them to the others.

There is a remarkable saying in the Talmudists, which casts light upon this: "Rab. Jochanan said: 'From the time in which the temple was destroyed, wisdom was taken away from the prophets, and give a to fools and children.' Bava Bathra, fol. 12. Again: 'In the days of the Messiah, every species of wisdom, even the most profound, shall, be revealed; and this even to children.'" Synop. Sohar. fol. 10.