When we have no other answer ready to the suggestions of grief and fear, we may have recourse to this, I thank thee, O Father; let us bless God that it is not worse with us than it is.
Now in this thanksgiving of Christ, we may observe,
1. The titles he gives to God; O Father, Lord of heaven and earth. Note, (1.) In all our approaches to God, by praise as well as by prayer, it is good for us to eye him as a Father, and to fasten on that relation, not only when we ask for the mercies we want, but when we give thanks for the mercies we have received. Mercies are then doubly sweet, and powerful to enlarge the heart in praise, when they are received as tokens of a Father's love and gifts of a Father's hand: Giving thanks to the Father; Col. 1. 12. It becomes children to be grateful, and to say, Thank you, father, as readily as, Pray, father. (2.) When we come to God as a Father, we must withal remember, that he is Lord of heaven and earth; which obliges us to come to him with reverence, as to the sovereign Lord of all, and yet with confidence, as one able to do for us whatever we need or can desire; to defend us from all evil and to supply us with all good. Christ, in Melchizedec, had long since blessed God as the Possessor, or Lord of heaven and earth; and in all our thanksgivings for mercies in the stream, we must give him the glory of the all-sufficiency that is in the fountain.
2. The thing he gives thanks for: Because thou hast hid these things from the wise and prudent, and yet revealed them to babes. These things; he does not say what things, but means the great things of the gospel, the things that belong to our peace, Luke 19. 42. He speaks thus emphatically of them, these things, because they were things that filled him and should fill us: all other things are as nothing to these things.
Note, (1.) The great things of the everlasting gospel have been and are hid from many that were wise and prudent, that were eminent for learning and worldly policy; some of the greatest scholars and the greatest statesmen have been the greatest strangers to gospel mysteries: The world by wisdom knew not God, 1 Cor. 1. 21. Nay, there is an opposition given to the gospel, by a science falsely so called, 1 Tim. 6. 20. Those who are most expert in things sensible and secular, are commonly least experienced in spiritual things. Men may dive deep into the mysteries of nature, and the mysteries of state, and yet be ignorant of, and mistake about, the mysteries of the kingdom of heaven, for want of an experience of the power of them.
(2.) While the wise and prudent men of the world are in the dark about gospel mysteries, even the babes in Christ have the sanctifying, saving knowledge of them: Thou hast revealed them unto babes: such the disciples of Christ were: men of mean birth and education; no scholars, no artists, no politicians, unlearned and ignorant men, Acts 4. 13. Thus are the secrets of wisdom which are double to that which is, (John 11. 6.) made known to babes and sucklings, that out of their mouth strength might be ordained, (Ps. 8. 2.) and God's praise thereby perfected. The learned men of the world were not made choice of to be the preachers of the gospel, but the foolish things of the world, 1 Cor. 2. 6, 8, 10.
(3.) This difference between the prudent and the babes is of God's own making. [1.] It is he that has hid these things from the wise and prudent; he gave them parts, and learning, and much of human understanding above others, and they were proud of that, and rested in it, and looked no further; and therefore God justly denies them the Spirit of wisdom and revelation, and then, though they hear the sound of the gospel-tidings, they are to them as a strange thing. God is not the Author of their ignorance and error, but he leaves them to themselves, and their sin becomes their punishment, and the Lord is righteous in it. See John 12. 39, 40. Rom. 11. 7, 8. Acts 28. 26, 27. Had they honoured God with the wisdom and prudence they had, he would have given them the knowledge of these better things; but because they served their lusts with them, he has hid their hearts from this understanding. [2.] It is he that has revealed them unto babes. Things revealed belong to our children, (Deut. 29. 29.) and to them he gives an understanding to receive these things, and the impressions of them. Thus he resists the proud, and gives grace to the humble, Jam. 4. 6.
(4.) This dispensation must be resolved into the divine sovereignty; Christ himself referred it to that; Even so, Father, for so it seemed good in thy sight. Christ here subscribes to the will of his Father in this matter; Even so. Let God take what way he pleases to glorify himself, and make use of what instruments he pleases for the carrying on of his own work; his grace is his own, and he may give or withhold it as he pleases. We can give no reason why Peter, a fisherman, should be made an apostle, and not Nicodemus, a Pharisee and a ruler of the Jews, though he also believed in Christ; but so it seemed good in God's sight. Christ said this in the hearing of his disciples, to show them that it was not for any merit of their own, that they were thus dignified and distinguished, but purely from God's good pleasure: he made them to differ.
(5.) This way of dispensing divine grace is to be acknowledged by us, as it was by our Lord Jesus, with all thankfulness. We must thank God, [1.] That these things are revealed; the mystery hid from ages and generations is manifested; that they are revealed, not to a few, but to be published to all the world. [2.] That they are revealed to babes, that the meek and humble are beautified with this salvation; and this honour put upon those whom the world pours contempt upon. [3.] It magnifies the mercy to them, that these things are hid from the wise and prudent: distinguishing favours are most obliging. As Job adored the name of the Lord in taking away as well as in giving, so may we in hiding these things from the wise and prudent, as well as in revealing them unto babes; not as it is their misery, but as it is a method by which self is abased, proud thoughts brought down, all flesh silenced, and divine power and wisdom made to shine the more bright. See 1 Cor. 1. 27, 31.
II. Christ here makes a gracious offer of the benefits of the gospel to all, and these are the things which are revealed to babes, v. 27, &c. Observe here,
1. The solemn preface which ushers in this call or invitation, both to command our attention to it, and to encourage our compliance with it. That we might have strong consolation, in flying for refuge to this hope set before us, Christ prefixes his authority, produces his credentials; we shall see he is empowered to make this offer.
Two things he here lays before us, v. 27.
(1.) His commission from the Father: All things are delivered unto me of my Father. Christ, as God, is equal in power and glory with the Father; but as Mediator, he receives his power and glory from the Father; has all judgment committed to him. He is authorized to settle a new covenant between God and man, and to offer peace and happiness to the apostate world, upon such terms as he should think fit: he was sanctified and sealed to be the sole Plenipotentiary, to concert and establish this great affair. In order to this, he has all power both in heaven and in earth; (ch. 28. 18.) power over all flesh; (John 17. 2.) authority to execute judgment, John 5. 22, 27. This encourages us to come to Christ, that he is commissioned to receive
