Matthew 11:25

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

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

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

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

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

Father. See on ch. 6:9.

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

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

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