Homilies on the Gospel of St. Matthew

Matthew 11:25-26.

“At that time Jesus answered and said, I make acknowledgment unto You, O Father, Lord of Heaven and earth; because You have hid these things from the wise and prudent, and hast revealed them unto babes. Even so, Father, for so it seemed good in Your sight.”

Do you see, how many ways He leads them on to the faith? First, by His praises of John. For by pointing to him as a great and marvellous one, He proved likewise all his sayings credible, whereby he used to draw them on to the knowledge of Him. Secondly, by saying, “The kingdom of Heaven suffers violence, and the violent take it by force;” for this is the language of one who is pressing and urging them. Thirdly, by signifying that the number of the prophets was finished; for this too manifested Himself to be the person that was announced beforehand by them. Fourthly, by pointing out that whatsoever things should be done by him, were all accomplished; at which time also He made mention of the parable of the children. Fifthly, by His upbraiding them that had not believed, and by His alarming and threatening them greatly. Sixthly, by His giving thanks for them that believed. For the expression, “I make acknowledgment to You,” here is, “I thank You.” “I thank You,” He says, “because You have hid these things from the wise and prudent.”

What then? Does He rejoice in destruction, and in the others not having received this knowledge? By no means; but this is a most excellent way of His to save men, His not forcing them that utterly reject, and are not willing to receive His sayings; that, since they were not bettered by His call, but fell back, and despised it, His casting them out might cause them to fall into a longing for these things. And so likewise the attentive would grow more earnest.

And while His being revealed to these was fit matter of joy, His concealment from those was no more of joy but of tears. Thus at any rate He acts, where He weeps for the city. Not therefore because of this does He rejoice, but because what wise men knew not, was known to these. As when Paul says, “I thank God, that you were servants of sin, but you obeyed from the heart the form of doctrine which was delivered unto you.” You see, neither does Paul therefore rejoice, because they were “servants of sin,” but because being such, they had been so highly favored.

Now by the “wise,” here, He means the Scribes, and the Pharisees. And these things He says, to make the disciples more earnest, and to show what had been vouchsafed to the fishermen, when all those others had missed of it. And in calling them “wise,” He means not the true and commendable wisdom, but this which they seemed to have through natural shrewdness. Wherefore neither did He say, “you have revealed it to fools,” but “to babes;” to unsophisticated, that is, to simple-minded men; and He implies that so far from their missing these privileges contrary to their desert, it was just what might be expected. And He instructs us throughout, to be free from pride, and to follow after simplicity. For this cause Paul also expressed it with more exceeding earnestness, writing on this wise: “If any man among you seems to be wise in this world, let him become a fool, that he may be wise.” For thus is God's grace manifested.

But wherefore does He give thanks to the Father, although of course it was Himself who wrought this? As He prays and intercedes with God, showing His great love towards us, in the same way does He this too: for this also is of much love. And He signifies, that not from Him only had they fallen away, but also from the Father. Thus, what He said, speaking to His disciples, “Cast not the holy things unto dogs,” this He Himself anticipated them in performing.

Moreover He signifies hereby both His own principal will, and that of the Father; His own, I say, by His giving thanks and rejoicing at what had taken place; His Father's, by intimating that neither had He done this upon entreaty, but of Himself upon His own will; “For so,” says He, “it seemed good in Your sight:” that is, “so it pleased You.”

And wherefore was it hidden from them? Hear Paul, saying, that “Seeking to establish their own righteousness, they have not submitted themselves to the righteousness of God.”

Consider now how it was likely the disciples should be affected, hearing this; that what wise men knew not, these knew, and knew it continuing babes, and knew it by God's revelation. But Luke says, that “at the very hour,” when the seventy came telling Him about the devils, then He “rejoiced” and spoke these things, which, besides increasing their diligence, would also dispose them to be modest. That is, since it was natural for them to pride themselves on their driving away devils, on this among other grounds He refrains them; that it was a revelation, whatever had been done, no diligence on their part. Wherefore also the scribes, and the wise men, thinking to be intelligent for themselves, fell away through their own vanity. Well then, if for this cause it was hidden from them, “do you also,” says He, “fear, and continue babes.” For this caused you to have the benefit of the revelation, as indeed on the other hand the contrary made them be deprived of it. For by no means, when He says, “You have hid,” does He mean that it is all God's doing: but as when Paul says, “He gave them over to a reprobate mind,” and, “He has blinded their minds,” it is not meant to bring Him in as the doer of it, but those who gave the occasion: so here also He uses the expression, “You have hid.”

For since He had said, “I thank You, because You have hid them, and hast revealed them unto babes;” to hinder your supposing that as being Himself deprived of this power, and unable to effect it, so He offers thanks, He says,

“All things are delivered unto me of my Father.” And to them that are rejoicing, because the devils obey them, “Nay, why marvel,” says He, that devils yield to you? All things are mine; “All things are delivered unto me.”

But when you hear, “they are delivered,” do not surmise anything human. For He uses this expression, to prevent your imagining two unoriginate Gods. Since, that He was at the same time both begotten, and Lord of all, He declares in many ways, and in other places also.

2. Then He says what is even greater than this, lifting up your mind; “And no man knows the Son, but the Father; neither knows any man the Father, but the Son.” Which seems indeed to the ignorant unconnected with what went before, but has full accordance therewith. As thus: having said, “All things are delivered unto me of my Father,” He adds, “And what marvel,” so He speaks, “if I be Lord of all? I who have also another greater privilege, the knowing the Father, and being of the same substance.” Yea, for this too He covertly signifies by His being the only one who so knew Him. For this is His meaning, when He says, “No man knows the Father but the Son.”

And see at what time He says this. When they by His works had received the certain proof of His might, not only seeing Him work miracles, but endowed also in His name with so great powers. Then, since He had said, “You have revealed them unto babes,” He signifies this also to pertain to Himself; for “neither knows any man the Father,” says He, save the Son, and he to whomsoever the Son is willing to reveal Him; not “to whomsoever He may be enjoined,” “to whomsoever He may be commanded.” But if He reveals Him, then Himself too. This however He let pass as acknowledged, but the other He has set down. And everywhere He affirms this; as when He says, “No man comes unto the Father, but by me.”

And thereby he establishes another point also, His being in harmony and of one mind with Him. “Why,” says He, “I am so far from fighting and warring with Him, that no one can even come to Him but by me.” For because this most offended them, His seeming to be a rival God, He by all means does away with this; and interested Himself about this not less earnestly, but even more so, than about His miracles.