‘In that same hour he rejoiced (‘was thrilled with joy”) in the Holy Spirit, and said, “I thank you, O Father, Lord of heaven and earth, that you hid these things from the wise and understanding, and revealed them to babes. Yes, Father, for so it was well-pleasing in your sight.” ’

‘In that same hour.’ This closely connects what follows with what has gone before. It is important that His disciples have their hearts and minds centred on what is of primary importance, and not be taken up with the idea of the casting out of evil spirits. God Himself must always take precedence over His work (compare Luk 10:42).

‘Rejoiced in Spirit.’ Note in the passage the build up of joy. The disciples returned with joy. They are rather to rejoice that their names are written in heaven. Now comes fullness of joy in that God has revealed Himself to His own.

We learn here first of all that Jesus is still ‘full of the Holy Spirit” (Luk 4:1), for He ‘rejoices’ (is ‘thrilled with joy’) as a result of the Holy Spirit at work within Him. And through the same Holy Spirit He thanks His Father, Who is Lord of heaven and earth, because it has pleased Him, while hiding ‘these things’ from the wise and understanding, to reveal it to those who are babes in wisdom and understanding. ‘These things’ include the authority and power of Jesus over evil spirits by virtue of Who He is. The disciples could do what they did because within their hearts, even if not fully in their heads, they knew Who Jesus really is. Thus the Father has given them a revelation of Who and What the Son is. And He has done it because it was pleasing in His sight. It is of His sovereign will, and not of their deserving. Thus we have here confirmation that, although they may not have been able to put it into words, they are within them aware of the full divinity of Jesus.

‘He rejoiced in the Holy Spirit.’ This is indicating in Jesus’ unique case what was previously expressed in terms of ‘being filled with the Holy Spirit’. But because He is continually full of the Holy Spirit (Luk 4:1) this filling is ever within Him, thus when prophesying He rejoices and exults in the Holy Spirit Who is continually within Him in full measure, rather than receiving a filling. He is unique. The Holy Spirit is not given to Him by measure (Joh 3:34). He continually enjoys His total fullness. These words that follow are then specifically to be seen as ‘prophecy’, the forthtelling of what comes from God in inspired form, similar to the prophecy we saw in chapters 1 & 2, but this time through a perfect channel.

‘You hid these things from the wise and understanding, and revealed them to babes.’ In Psa 8:2 we read, ‘Out of the mouths of babes and sucklings you have established strength.’ Jesus may well have had these words in mind in the form in which He cited it in Mat 21:16, replacing ‘strength’ with ‘praise’. The babes praise because they are given the understanding that others lack, compare Luk 18:16-17, and thereby are made strong for God.

For the whole principle of comparison between the weak and the strong in God’s purposes see 1Co 1:18-20; 1Co 1:26-29. The wise and understanding from whom such things are hidden include the chief priests, the Scribes and the Pharisees. And even past kings and prophets did not know them because they had not yet been revealed (Luk 10:24).

Fuente: Commentary Series on the Bible by Peter Pett

Jesus Rejoices Over The Fact That His Father Has Revealed The Spiritual Truth Of Who He Is To His Disciples (10:21-24).

As a result of His disciples’ victory over the forces of Satan through the authority of His name, Jesus rejoices in what it is clear that His Father has revealed to them, otherwise they could not have done it. And what has been revealed is Who and What He is as ‘the Son’. They are entering into the truth of Who He is. This recognition of Jesus as the only and true Son of God is the sign by which all His own can be recognised (1Jn 5:13). For this distinctive description of Jesus as ‘the Son’ compare Mar 13:32 and regularly in John. In the same way He reveals to them Who and What the Father is. The Father and the Son are by this separated off from the remainder of reality. They are unique and in a unique relationship.

Note the prayer to ‘Father’. This is partial preparation for the Lord’s Prayer (Luk 11:1-4) which will shortly follow. Yet it is expressed in a slightly different way (with the article) reminding us that Jesus’ relationship with the Father is distinctive. He speaks as ‘the Son’ to ‘the Father’.

Analysis.

a In that same hour He rejoiced in the Holy Spirit, and said, “I thank you, O Father, Lord of heaven and earth, that you hid these things from the wise and understanding” (Luk 10:21 a).

b “And revealed them to babes” (Luk 10:21 b).

c “Yes, Father, for so it was well-pleasing in Your sight” (Luk 10:21 c).

d “All things have been delivered to Me of my Father, and no one knows Who the Son is, save the Father, and who the Father is, save the Son” (Luk 10:22 a).

c “And he to whoever the Son wills to reveal Him” (Luk 10:22 b).

b ‘And turning to the disciples, he said privately, “Blessed are the eyes which see the things that you see” (Luk 10:23).

a “For I say to you, that many prophets and kings desired to see the things which you see, and did not see them, and to hear the things which you hear, and did not hear them” (Luk 10:24).

Note that in ‘a’ the things are hidden from the wise and understanding, and in the parallel they are hidden from prophets and kings. In ‘b’ they are revealed to babes, and in the parallel the disciples are blessed because they see them. In ‘c’ this is the Father’s good pleasure and in the parallel it is the Son’s will. And central to all is the great truth so revealed, the mutual self-knowledge of Father and Son.

It should be noted that this chiastic format indicates that this saying is a unity, spoken by Jesus at one time, even though Matthew has split it to suit his literary purposes. Luke has simply introduced into it ‘and turning to the disciples, He said privately’ in order to emphasise that the last words were only intended to apply to them.

Fuente: Commentary Series on the Bible by Peter Pett

Jesus Rejoices Over the Success of the Disciples ( Mat 11:25-27 ; Mat 13:16-17 ) After Jesus debriefs His disciples upon their return, He rejoices in His heart over what they had done for the Kingdom of God and then blesses them.

Luk 10:21 Comments – In these last days before the coming of the Lord Jesus God is pouring out His Spirit upon the Church. One manifestation of this outpouring is when people laugh in the Spirit. It is a deep laughter that comes from within, from the Spirit of God. We find Jesus experiencing the same in Luk 10:21 as He rejoiced in the Spirit over the testimonies of His disciples who were casting out demons and healing the sick.

Fuente: Everett’s Study Notes on the Holy Scriptures

The exultation of Jesus:

v. 21. In that hour Jesus rejoiced in spirit and said, I thank Thee, O Father, Lord of heaven and earth, that Thou hast hid these things from the wise and prudent, and hast revealed them unto babes. Even so, Father; for so it seemed good in Thy sight.

v. 22. All things are delivered to Me of My rather; and no man knoweth who the Son is but the Father; and who the Father is but the Son, and he to whom the Son will reveal Him.

There is a note of triumph in these words of Jesus, that the salvation of men is going on in spite of all efforts of the enemy to frustrate it. He exulted in the Holy Spirit, the Spirit in Him uttered an inspired saying. He gives the fullness of praise to the Father, the almighty Lord of heaven and earth. The final purpose of the entire work of redemption was to redound to the glory of God, according to whose counsel it was carried out. To those that are wise and prudent in their own conceit, that hope to find the way to a heaven of their own imagination by works of their own imagination and by wisdom of their own, to these the way of salvation is hidden, 1Co 1:18-25. But to the unlearned, to those that are willing to take all reason captive under the obedience of Christ and, as new-born babes, desire the sincere milk of the Word, to these God revels in the wonders of His Word and works. That has been God’s good pleasure, and for that we owe Him everlasting thankfulness.

Fuente: The Popular Commentary on the Bible by Kretzmann

Luk 10:21-22 . See on Mat 11:25-27 . [134] Luke places this thanksgiving prayer in immediate chronological connection ( in the same hour ) with the return of the Seventy. Theophylact says: , , . Still this chronological position is hardly the historical one. See on Matth.

] not the Holy Spirit (see the critical remarks). Comp. Luk 1:47 . It is His own , Rom 1:4 . The opposite of this, . . . , occurs in Joh 11:33 .

] finds in Luke its reference in . . . , Luk 10:20 , and is hence to be understood [135] of the knowledge of the life eternal in the kingdom of Messiah (comp. Luk 8:10 : ).

Luk 10:22 . . . .] (see the critical remarks). From the prayer to God He turns in the following words to the disciples (the Seventy and the Twelve).

.] belongs to . Comp. Luk 7:44 , Luk 14:25 . As to the idea of the ., which is not, as with Baur, Schenkel, and others, to be referred merely to the spiritual and moral region, see on Mat 28:18 .

] That the Marcionite reading is the original one, and not a gnostic alteration, is rendered probable by the very ancient date at which it is found (Justin, the Clementines, the Marcosites). Comp. on Mat 11:27 . The gnostic interpretation of , which is contested by the Clementines (Luk 18:13 f.), very easily brought about the change into the present tense. See (after Baur, Hilgenfeld, Semisch, Kstlin, Volkmar) Zeller, Apostelg . p. 13f.

] in respect of His nature, counsel, will, thought, etc. In what way, however, is said to be gnostic rather than biblical (Kstlin, p. 161) it is not easy to see. The Father who has sent the Son has His perfect revelation for the first time in Him. Comp. Joh 14:9 .

.] Comp. concerning the Spirit, 1Co 12:11 . This will of the Son, however, in virtue of His essential and moral unity with the Father, is no other than the Father’s will, which the Son has to fulfil. Comp. Gess, Pers. Chr. p. 18 f. Observe, again, that the negation, which is not to be relatively explained away, , establishes a relation of a unique kind , namely, that of the metaphysical fellowship.

[134] Keim, Geschichtl. Christus , p. 51, sees here the climax reached of the consciousness of the divine Sonship, and that hence there now appears, instead of the “ your Father ,” as hitherto, the designation “ my Father.” But on the one hand “ your Father” is still said at the same time and later (Luk 12:30 ; Luk 12:32 ; Mat 10:20 ; Mat 18:14 ; Mat 23:9 ), and on the other Jesus, not to mention Luk 2:49 , says “ my Father” even as early as in the Sermon on the Mount (Mat 7:21 ). Baur, indeed ( Neutest. Theol. p. 86), knows no other way of getting rid of the offence which this expression of Mat 7:21 gives him than by attributing the words to a later period of the ministry of Jesus. It is easy in this way to set aside what will not fit into our notions.

[135] Not, of the power over the demons, as Wittichen, d. Idee Gottes als des Vaters , 1865, p. 30, wishes to hare it. To that also belongs , ver. 22.

Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary

DISCOURSE: 1514
THE GOSPEL REVEALED TO BABES

Luk 10:21. In that hour Jesus rejoiced in spirit, and said, I thank thee, O Father, Lord of heaven and earth, that thou hast hid these things from the wise and prudent, and hast revealed them unto babes: even so, Father; for so it seemed good in thy sight.

DEEP and mysterious are the ways of God, and as far above our thoughts and ways, as the heavens are above the earth.But the more they are contemplated, the more will they approve themselves to to us; even where they are most inscrutable, and where the heart of the natural man would be most ready to rise against them, a humble and pious mind will find abundant cause both for submission and joy. Of our blessed Lord we are often told, that he groaned in spirit: for indeed he was altogether a man of sorrows, and acquainted with grief, as his daily and hourly companion: but on one occasion it is said, that he rejoiced in spirit; and it was in an hour when he had been particularly contemplating the dispensations of his Father in relation to his Gospel. To the proud indeed this would be a subject of complaint and murmuring; but to the humble it was a proper ground of gratitude and thanksgiving. This is evident from the words before us; for the fuller understanding of which I will shew,

1.

The conduct of God in relation to his Gospel

Two things are here specified:

1.

He has hid it from the wise and prudent

[By the wise and prudent we are not to understand those that are truly wise and truly prudent, but those who are wise in their own eyes, and prudent in their own sight, who are just objects of Gods heavy displeasure [Note: Isa 5:21. with Rom 12:16.].

From these God has hid his Gospel. Not but that they have the same access to it as others, and might attain to the knowledge of it as well as others, if only they would seek it in a becoming spirit: for God does nothing either to withhold it from them, or to incapacitate them for the perception of it. God is said to do what he permits to be done [Note: Compare 2Sa 24:1. with 1Ch 21:1.]: and it is not by any active exertion of his which man cannot withstand, but by such means only as leave men altogether responsible for their own blindness, that he hides his truth from the minds of any.

The Gospel is hid from this description of persons, partly, through the very constitution of the Gospel itself: for it reveals such a way of salvation as a proud conceited mind cannot receive: it is foolishness to the natural man; neither can he receive it, because it is spiritually discerned [Note: 1Co 2:14.]. The doctrine of the cross is to the Jews a stumbling-block, and to the Greeks foolishness [Note: 1Co 1:23.]. It was foretold by the Prophet Isaiah, that the same person who should be for a sanctuary to his believing people, should be for a stone of stumbling and for a rock of offence to both the houses of Israel, for a gin and for a snare to the inhabitants of Jerusalem, many amongst whom should stumble, and fall, and be broken, and be snared, and be taken [Note: Isa 8:14-15.]. And to the same effect was it said of Jesus, by the holy man who took him in his arms, that he was set for the fall, as well as for the rising, of many in Israel, and for a sign that should be spoken against, that the thoughts of many hearts might be revealed [Note: Luk 2:34-35.].

It is yet further hid from them through the agency of Satan, to whom the blindness of unbelievers is especially ascribed, and who labours incessantly to prevent the light of the glorious Gospel of Christ, who is the image of God, from shining unto them [Note: 2Co 4:4.].

Doubtless it is also still further hid from them through their being given up by God to judicial blindness. Gods Spirit will not always strive with man [Note: Gen 6:3.]. After having been long resisted, he will cease to work upon their minds [Note: 1Th 5:19.]: they will then be given up to believe their own delusions [Note: 2Th 2:11], and to be taken in their own craftiness; and all their wisdom and prudence will be brought to nought [Note: 1Co 1:19; 1Co 3:19.]. In this way vast multitudes have been blinded in former ages [Note: Rom 9:7-8.], and are blinded at this very hour.]

2.

But it is revealed unto babes

[The term, babes, includes not only those who are weak in respect of intellectual attainments, but those also, who, though of vigorous and cultivated minds, are sensible of their inability to discern spiritual truths without having first a spiritual discernment imparted to them.
To these the Gospel is revealed; and they have such a perception of it as brings peace into their souls, and holiness into their hearts and lives. Of course, we must not suppose that the mere circumstance of any persons being weak in understanding will procure for him this blessing: but if he seek this blessing in Gods appointed way, the circumstance of his being of weak understanding shall not preclude him from the benefit. And in this respect persons of this description have an advantage, which is, that they are more easily convinced of their need of Divine teaching than persons of learning and refinement are; and are thereby more easily induced to seek of God the teaching of his good Spirit: and hence it is that many of them attain divine knowledge, whilst from the great mass of others it is hid.

That this preference is shewn to them is evident, both from the records of Gods word and from daily observation. Whom did our blessed Saviour choose for his Apostles? Not the learned of the Scribes and Pharisees, but a few poor fishermen. To the proud he spoke in parables; which afterwards to his child-like Disciples he explained; saying to them, Unto you it is given to know the mysteries of the kingdom of heaven, but to others in parables; that seeing, they might not see, and hearing, they might not understand [Note: Luk 8:10.]: and hence of the Rulers and of the Pharisees it is asked, Have any of them believed in him [Note: Joh 7:48.]? In like manner the Apostles themselves found little success among the great and learned: Not many wise men after the flesh, not many mighty, not many noble were called: but God chose the foolish things of the world to confound the wise, and the weak things to confound the mighty, yea, and things base and despised to bring to nought those which were high in worldly estimation, that no flesh might glory in his presence [Note: 1Co 1:27-29.]. And is it not so at this day? Who are the people that experience the enlightening, comforting, and transforming efficacy of the Gospel now? Are they the rich, and the great, and the learned? Would to God they were! But it is not so: it is to babes, and not to the wise and prudent, that the Gospel is revealed at this hour, as well as in former days: the Gospel has still the same stamp and character upon it as ever, in that it is preached chiefly, if not exclusively, to the poor [Note: Mat 11:5.], and that the common people hear it gladly [Note: Mar 12:37.].]

That the Divine conduct in this respect may not be an offence unto us, let us consider,

II.

The dispositions with which it should be contemplated by us

We should be duly sensible that this is indeed the conduct of God in relation to his Gospel: and we should evince,

1.

Our submission to it, as an act of sovereignty

[Certainly in this matter God acts as a sovereign, who has a right to dispense his blessings to whomsoever he will: it is even so, Father, for so it seemeth good in thy sight. God might have revealed his Gospel to all, or hid it from all, if it had pleased him; and none would have had any right to complain. As well might the fallen angels complain that man alone had a Redeemer provided for him, as any child of man complain, that he has derived less advantage from the Gospel than another. Had any other of Pauls hearers reason to complain, because the Lord opened Lydias heart to attend to the things that were spoken by him? Assuredly not: Gods grace is his own; and he may dispense it as he pleases, according to his own sovereign will and pleasure [Note: Eph 1:5. Php 2:13.]. He himself asks, Is it not lawful for me to do what I will with mine own? and if we claim such a right, much more may He, who is, as Jesus calls him, Lord of heaven and earth, and who consequently may dispose both of heaven and earth according to his will, and without giving to us an account of any of his matters [Note: Job 33:13.]. When therefore we behold this, shall we presume to strive with God, or to say unto him, What doest thou? Shall the clay arraign the conduct of the potter, or the vessel say to him that formed it, Why hast thou made me thus [Note: Rom 9:20-21.]? He that reproveth God, let him answer it [Note: Job 40:2.].

Many, who see that God does indeed dispense his blessings according to his own good pleasure and the inscrutable counsel of his own will, endeavour to get rid of the notion of his sovereignty by asserting, that God has respect to some goodness in man which he has foreseen; and that he regulates his dispensations in accordance with some worthiness which he knows will at a future period appear in the objects of his choice, bestowing his favours on those who he knows will make a good use of them, and withholding them from those only who he foresees would abuse them. But, if this be so, how shall we understand those declarations of our Lord both in the preceding and following context? He turned him, we are told, to his Disciples, and said privately, Blessed are the eyes which see the things that ye see: for I tell you that many prophets and kings have desired to see those things which ye see, and have not seen them, and to hear those things which ye hear, and have not heard them [Note: ver. 23, 24.]. In this place the sovereign grace of God in the disposal of his gifts is clearly asserted. But you may say, True; God gave to some what he withheld from others: but he gave to those who he knew would duly improve his gifts: and the persons from whom he withheld them, were involved in no responsibility on account of them. In order to prove the doctrine which has been insisted on, you must shew me, that God has bestowed the means of salvation on those who would not improve them, and withheld them from those who would have improved them: shew me this, and I grant that the point is established beyond a doubt. Look then at what our Lord asserts in the context respecting Tyre and Sidon, and Bethsaida and Chorazin. To these latter were means of conviction afforded, which were withheld from the former. Were these latter better than the former? Quite the reverse: had our Saviours miracles been wrought in Tyre and Sidon, they would long ago have repented, sitting in sackcloth and ashes; but when done in Capernaum, they had no other effect than thrusting her down the deeper into hell [Note: ver. 1315.]. Now all this must have been foreknown to God, else Jesus could not so positively have asserted it: yet here is evidence, that God withheld from some the very means which they would have duly improved, and imparted to others those very same means which he knew they would abuse to their own more aggravated condemnation. What shall we say then to these things? God himself tells us what to say: Be still, and know that I am God [Note: Psa 46:10.], who have mercy on whom I will have mercy, and have compassion on whom I will have compassion [Note: Rom 9:15; Rom 9:18.].]

2.

Our gratitude for it as an act of mercy

[Suppose that the Gospel were to be understood only as the deeper sciences are, by men of erudition and learning, in what a deplorable condition would the poor be! They have no time for laborious investigations, nor any of the endowments necessary for philosophical researches. They therefore could have no hope of ever attaining the knowledge of salvation. From absolute necessity their days must be consumed in making provision for the body: and unless they were so occupied, the whole world must be in a state of stagnation and want. But God has shewn no such partiality for the rich as to confine the knowledge of his Gospel to them. Earthly comforts indeed he has given in richer abundance to them; but spiritual blessings he has rather reserved for the poor: as St. James hath said; Hath not God chosen the poor of this world, rich in faith, and heirs of the kingdom which he hath promised to them that love him [Note: Jam 2:5.]. Thus, where most there seems to have been an inequality in his dispensations, he has shewn an impartiality, making up to the one in spiritual blessings what he has withheld in temporal; and giving advantages in reference to eternity to those who have the less favourable lot in respect of the things of time and sense.

And is not this a ground, a just ground, of joy? Who, that sees what privations are often experienced by the poor, must not rejoice to be informed, that, taking both worlds into the account, there is a preponderance in their favour? Our blessed Lord rejoiced in this; yea, and leaped for joy [Note: .]: and we also, if our minds be constituted like his, shall from our inmost souls contemplate it with gratitude and thanksgiving.]

Let us learn then,
1.

Rightly to appreciate divine knowledge

[We would on no account utter a word that should detract from the excellence of human knowledge. We readily allow that learning does elevate and expand the mind, so as to raise its possessor far above his fellows in many respects: but when compared with spiritual knowledge, it is a poor, and low, and grovelling attainment. St. Paul was excelled by none of his contemporaries in mental attainments: yet, valuable as he once esteemed them, he, when truly converted to God, said, What things were gain to me, those I count but loss for Christ; yea, doubtless, and I count all things but loss for the excellency of the knowledge of Christ Jesus my Lord [Note: Php 3:7-8.]. And such must be your estimate also of this knowledge; for it is this only that will render us truly happy, either in this world or in that which is to come ]

2.

To seek it in Gods appointed way

[Human sciences are to be attained by study; but the knowledge of the Gospel must be gained by prayer. In the words immediately following my text, our Lord says, No man knoweth who the Son is, but the Father; or who the Father is, but the Son, and he to whom the Son shall reveal him. Know ye then that, though the study of the Holy Scriptures is necessary, it is not sufficient: for in the same place where you are told to seek for wisdom as for hid treasures, you are told to lift up your voice, and to cry unto God for it; for that it is God alone who gives it [Note: Pro 2:1; Pro 2:6.]. Meditation and prayer must go hand in hand: and if you will seek for knowledge in this way, though you be but a babe, you shall attain it; and, though you be a mere fool in all other respects, you shall not err therein [Note: Isa 35:8.] ]

Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)

(21) In that hour Jesus rejoiced in spirit, and said, I thank thee, O Father, Lord of heaven and earth, that thou hast hid these things from the wise and prudent, and hast revealed them unto babes: even so, Father; for so it seemed good in thy sight.

I desire to refer the Reader for my observations on this verse to Mat 11:25-26 .

Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)

21 In that hour Jesus rejoiced in spirit, and said, I thank thee, O Father, Lord of heaven and earth, that thou hast hid these things from the wise and prudent, and hast revealed them unto babes: even so, Father; for so it seemed good in thy sight.

Ver. 21. I thank thee, O Father, &c. ] With this prayer the Anabaptists of Germany usually began their sermons, thinking thereby to excuse their lack of learning. (Scultet. Annal.) And then protested that they would deliver nothing but what was revealed to them from above.

Fuente: John Trapp’s Complete Commentary (Old and New Testaments)

21. ] The words cannot well be excluded from the text; the expression as thus standing, forms an ., but is agreeable to the analogy of Scripture: cf. Rom 1:4 ; Heb 9:14 ; 1Pe 3:18 ; see also Rom 14:17 ; 1Th 1:6 . The ascription of praise, and the verses following, are here in the very closest connexion , and it is perfectly unimaginable that they should have been inserted in this place arbitrarily. The same has been said of their occurrence in Mat 11:25 ; and, from no love of harmonizing or escaping difficulties, but from a deep feeling of the inner spirit of both discourses, I am convinced that our Lord did utter, on the two separate occasions , these weighty words; and I find in them a most instructive instance of the way in which such central sayings were repeated by Him. It was not a rejoicing before (in Matt.), but a confession: compare the whole discourse and notes.

That the introductory words . , = . , may have been introduced from one passage into the other, and perhaps by some one who imagined them the same, I would willingly grant, if needful; not that, in the presence of such truths, such a trifle is worth mention, but that the shallow school of modern critics do mention , and rest upon such. On Luk 10:21-22 , see notes on Mat 11:25-27 , observing here the gradual narrowing of the circle to which our Lord addresses himself, Luk 10:22 , . . . ., then Luk 10:23 the same, with added.

Fuente: Henry Alford’s Greek Testament

Luk 10:21-24 . The exultation of Jesus (Mat 11:25-27 ). The setting in Mt. gives to this great devotional utterance of Jesus a tone of resignation in connection with the apparent failure of His ministry. Here, connected with the fall of Satan, it has a tone of triumph ( ). : it was an inspired utterance, “a kind of glossolaly,” J. Weiss (Meyer).

Fuente: The Expositors Greek Testament by Robertson

Luk 10:21 is almost verbatim , as in Mat 11:25 , only that Lk. has for Mt.’s .

Fuente: The Expositors Greek Testament by Robertson

NASB (UPDATED) TEXT: Luk 10:21-22

21At that very time He rejoiced greatly in the Holy Spirit, and said, “I praise You, O Father, Lord of heaven and earth, that You have hidden these things from the wise and intelligent and have revealed them to infants. Yes, Father, for this way was well-pleasing in Your sight. 22All things have been handed over to Me by My Father, and no one knows who the Son is except the Father, and who the Father is except the Son, and anyone to whom the Son wills to reveal Him.”

Luk 10:21-22 This is paralleled in Mat 11:25-27. Because the wording is so similar, it may be an early hymn in liturgy.

Luk 10:21

NASB”He rejoiced greatly in the Holy Spirit”

NKJV”Jesus rejoiced in the Spirit”

NRSV”Jesus rejoiced in the Holy Spirit”

TEV”Jesus was filled with joy by the Holy Spirit”

NJB”filled with joy by the Holy Spirit”

There are several different forms of this phrase in the Greek manuscript tradition. This is probably because this is an unusual and unique phrase, “he exulted in (by) the Holy Spirit.” The exact text is uncertain, but the sense is not affected. Because of the seventy’s spiritual victories over the demonic, Jesus was greatly encouraged and began to praise the Father.

“I praise You” This is a present middle indicative. This word is used several times in OT Wisdom Literature in the sense of “to give thanks” or “praise.” In the middle voice in Koine Greek it means to profess, confess openly (cf. Rom 14:11; Rom 15:9; Php 2:11; Rev 3:5).

“O Father, Lord of heaven and earth” Notice how Jesus combines YHWH’s immanence (Father, see Special Topic at Luk 22:42) and transcendence (Lord of heaven and earth). See SPECIAL TOPIC: NAMES FOR DEITY at Luk 1:68. It is this combination of glory, power, and intimacy that describes deity so well to the human experience. His power and awesomeness are seen in nature; His love and mercy are seen in Christ.

“infants” In Matthew 18 this obviously refers to new believers. Also notice John’s use of “my little children” in 1 John to describe believers. Here it refers to Jesus’ disciples, who are still immature in so many ways.

“this way was well-pleasing in Your sight” The Father reveals truth to believers to show that the gospel is not a human discovery and that no flesh will glory before God (cf. Eph 2:9). God’s gospel is based solely on His unchanging character of grace and mercy, not human performance or merit at any level.

Luk 10:22 In Luk 10:21 Jesus addresses the Father, but in Luk 10:22 He addresses the disciples. Because of this abrupt transition some Greek manuscripts added a descriptive phrase.

“all things have been handed over to Me by My Father” This is a recurrent theme in the NT (cf. Mat 11:27; Mat 28:18; Joh 3:35; Joh 13:3; Eph 1:20-22; Col 1:16-19; Col 2:10; 1Pe 3:22). Jesus was the Father’s agent in (1) creation, (2) redemption, and (3) judgment.

“no one knows who the Son is except the Father, and who the Father is except the Son” This is the theological assertion that Jesus fully and completely reveals the Father (cf. Joh 1:14; Joh 14:6; Joh 14:9-10; Joh 17:25-26; Col 1:15; Heb 1:3). Only a personal revelation could fully reveal a personal God.

“and anyone to whom the Son wills to reveal Him” This shows how both the Spirit and the Son reveal the Father. Humans do not understand until their hearts and minds are quickened by Divine agency (cf. Joh 6:44; Joh 6:65; Joh 17:2).

These words of Jesus in Luk 10:22 sound so much like John’s Gospel (cf. Hard Sayings of the Bible, pp. 379-380). This is evidence that John truly recorded Jesus’ words. A good explanation of the difference between the words of Jesus, recorded in the Synoptic Gospels, and John may be that John records the private conversations (cf. Luk 10:23), while the Synoptics record public teaching (parables).

Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley

Jesus. Om. by all the texts.

rejoiced = exulted.

in spirit. Greek. en (App-104.) pneuma. See App-101. But all the texts read “by the Spirit, the

Holy [Spirit]”. App-101.

I thank. See notes on Mat 11:25-27.

Lord, &c. Havingtherefore absolute power. App-98. B. b.

hast hid = didst hide,

from. Greek. apo. App-104.

hast revealed = didst reveal.

so = thus.

seemed good = was it well-pleasing.

in Thy sight = before thee.

Fuente: Companion Bible Notes, Appendices and Graphics

21.] The words cannot well be excluded from the text; the expression as thus standing, forms an ., but is agreeable to the analogy of Scripture: cf. Rom 1:4; Heb 9:14; 1Pe 3:18; see also Rom 14:17; 1Th 1:6. The ascription of praise, and the verses following, are here in the very closest connexion, and it is perfectly unimaginable that they should have been inserted in this place arbitrarily. The same has been said of their occurrence in Mat 11:25; and, from no love of harmonizing or escaping difficulties, but from a deep feeling of the inner spirit of both discourses, I am convinced that our Lord did utter, on the two separate occasions, these weighty words; and I find in them a most instructive instance of the way in which such central sayings were repeated by Him. It was not a rejoicing before (in Matt.), but a confession: compare the whole discourse and notes.

That the introductory words . , = . , may have been introduced from one passage into the other, and perhaps by some one who imagined them the same, I would willingly grant, if needful; not that, in the presence of such truths, such a trifle is worth mention, but that the shallow school of modern critics do mention, and rest upon such. On Luk 10:21-22, see notes on Mat 11:25-27, observing here the gradual narrowing of the circle to which our Lord addresses himself, Luk 10:22, . . . .,-then Luk 10:23 the same, with added.

Fuente: The Greek Testament

Luk 10:21. , exulted) The crowning point of the fruits of Christs office was reached at that time. He Himself rejoiced in the joy of His disciples described in Luk 10:20, But rejoice, etc.- , Lord of heaven and earth) Satan is cast out from heaven and earth: the kingdom of God stands in heaven and on earth.-[, babes) Such were the Seventy, and those who had received their testimony.-V. g.]

Fuente: Gnomon of the New Testament

The Mystery Of The Incarnation — Luk 10:21-24

In that hour Jesus rejoiced in spirit, and said, I thank Thee, O Father, Lord of heaven and earth, that Thou hast hid these things from the wise and prudent, and hast revealed them unto babes: even so, Father; for so it seemed good in Thy sight. All things are delivered to Me of My Father: and no man knoweth who the Son is, but the Father; and who the Father is, but the Son, and he to whom the Son will reveal Him. And He turned Him unto His disciples, and said privately, Blessed are the eyes which see the things that ye see: for I tell you, that many prophets and kings have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them- Luk 10:21-24.

It is noticeable that immediately after announcing the coming doom of the cities where most of His mighty works had been wrought, our blessed Lord is said to have rejoiced in spirit. Had He been dependent upon human conditions and worldly circumstances for His joy, as we so often are, He might well have been cast down and depressed when He realized how few there were who seemed to have any heart at all for His message, and who were ready to receive Him as the Messiah. But instead of being discouraged by mans coldness and indifference, He manifested the truth of the Word most preciously. With glad heart He looked up to the Father with whom He had unbroken communion, and said, I thank Thee, O Father, Lord of heaven and earth, that Thou hast hid these things from the wise and prudent, and hast revealed them unto babes: even so, Father; for so it seemed good in Thy sight. He was content to know that the purpose of God was being carried out in spite of mans rejection and enmity. Those who, by their fellows, were numbered among the wise and prudent, had failed to recognize the Messiah when He came in lowly grace, although they professed to be waiting for Him. The Lords appearance was not at all what they expected. They were looking for a great and mighty King; they were looking for One who would drive the Romans from the land of Palestine, re-gather Israel and set up His kingdom immediately, sitting on Davids throne. Instead, there walked among them a Man content to live in apparent poverty, with no certain dwelling-place, going about proclaiming the love of God for poor sinners and declaring that He had come to give His life a ransom for many! This was not at all the kind of Messiah these wise and prudent ones expected. And so their eyes were blinded, and their ears were closed against Him. The precious things He declared seemed foolishness to them. On the other hand, there were those in Israel who, as compared with the wise and prudent, were but babes in knowledge and intelligence. But to these simple ones the Son was revealed, and they learned to trust Him and saw in Him the promised One for whom their people had waited so long. This was all in accordance with Gods purpose of grace; and the Lord Jesus fully acquiesced in His Fathers will in this as in every other respect.

In the next verse, which is also found in Matthews Gospel, we have brought before us in a very striking way, the mystery of the Incarnation. Jesus said, All things are delivered to Me of My Father: and no man knoweth who the Son is, but the Father; and who the Father is, but the Son, and he to whom the Son will reveal Him. What a rebuke are these words to those theologians who insist upon trying to explain in every detail the union of the human and the divine in Christ. It is quite proper that we should dwell upon what Scripture has declared, but when we attempt to go beyond Scripture, we are almost certain to fall into error; for it is just as true today as it was when Jesus first spoke the words, that, No man knoweth who the Son is, but the Father. The union of the human with the divine, the two natures in one Person, is beyond our comprehension. We know from Scripture that our blessed Lord was God the Son from all eternity, one Person of the ineffable Trinity. We know that He came from the glory that He had with the Father before the world was, and stooped in grace to be born into the world of a Jewish mother. Scripture insists upon the fact that this mother was a virgin. He had no human father, and therefore we may say that He was the Son of God in two senses: He was the Eternal Son, one with the Father before all worlds, and He was the Son of God as Man when born on earth. But in Him we see deity and humanity united in one blessed, adorable Person. To explain this is impossible. Faith receives it because it is revealed in the Word of God.

Observe the difference between the statement He first makes concerning Himself and the second statement as to the Father. He tells us that no man knoweth who the Father is but the Son. However He immediately adds, And he to whom the Son will reveal Him. Our Lord Himself came to reveal the Father, who, apart from the Son and His revelation, never could have been known. The creation, of course, bears witness to His eternal power and Godhead, as we are taught in the first chapter of Romans, but it was Christ Himself who made known the Fathers name.

This was one of the things hitherto kept secret which the Lord Jesus declared. In Deu 29:29, we read The secret things belong unto the Lord our God: but those things which are revealed belong to us and to our children for ever, that we may do all the words of this law. Isaiah writes, For since the beginning of the world men have not heard, nor perceived by the ear, neither hath the eye seen, O God, beside Thee, what He hath prepared for him that waiteth for Him. This is the passage that the Apostle quotes from the Septuagint in 1Co 2:9. But he immediately adds, But God hath revealed them unto us by His Spirit: for the Spirit searcheth all things, yea, the deep things of God. Many marvelous truths were hidden in olden times which, since the Advent of our blessed Lord, have been made known to His own. Some of these things He Himself revealed while on earth; others were opened up by the Spirit after Christ ascended to heaven. It is in view of these new unfoldings of divine truths which He came to give, that the Lord Jesus turned to His disciples and said to them privately, that is, He was not speaking to the world as such, but only to His own: Blessed are the eyes which see the things that ye see: for I tell you, that many prophets and kings have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them.

It is a precious privilege indeed to be taken into Gods confidence and permitted to share His secrets. We know how friends on earth delight to share with one another certain secret things which they do not make known to strangers; and so our Lord Jesus looked upon His disciples as His intimate friends, and He delighted to open up to them precious things concerning the divine Fatherhood, the wondrous provision God had made for the salvation of the lost, and the preservation of His own.

It is our privilege today to enter into and enjoy these hitherto secret things, now revealed to faith. We do not need visions or new revelations in order to understand and appropriate them. We discover them as we study the Word of God in prayerful dependence upon the Holy Spirit who inspired the writing of it.

I remember well when I was a young Salvation Army officer, I went home at one time on furlough. My mother and my stepfather lived in southern California on an olive and fig ranch, at a place then called Monte Vista, now known as Sunland. I met a most interesting servant of Christ whose name was Andrew Fraser. He was often called the Irish Epaphras. He was suffering from tuberculosis, and had come all the way from Ireland, hoping to find relief from this dreadful disease; but he was so far gone that it was not many months before he went home to heaven. My stepfather had pitched a tent out in the orchard, and he was staying there when I was taken to see him. My mother introduced me. I spent one of the most precious hours of my life, listening to the kindly advice and opening up of the Word of God from the lips of this dear dying man, as he turned from scripture to scripture and brought out precious truths that I had never seen. I finally asked him, Mr. Fraser, where did you learn all this? Can you suggest some book or books that I could read which would make these things plain to me? He replied, My dear young brother, I learned these things on my knees on the mud floor of a little thatched cottage in the north of Ireland as I waited on God over His Word. You may read many books and often find nice and helpful things in them, but you will never learn the truth of God in the same way or in the same fulness as you can learn it on your knees over an open Bible. As I left I felt I had been in the presence of the Lord, for I had listened to one who was taught of God.

What we all need is to take the place of babes, to whom God may reveal His secrets. He delights to fill the hungry with good things, but the rich He sends empty away. If we come to Him self-emptied and wait on Him to feed us, we shall find, by faithful perusal of the Holy Scripture in dependence upon the Spirit, that wonderful things will be made known to us that otherwise we would never see. Time spent over the Word in a prayerful attitude will produce rich dividends in the way of leading us on into the knowledge of Christ and His truth.

Fuente: Commentaries on the New Testament and Prophets

Chapter 66

Our Saviours Only Joy

There are five tremendous lessons revealed in these verses which deserve our careful attention. May God the Holy Spirit inscribe them upon our hearts.

Our Saviours Joy

First, we learn from these verses that which is the joy of God our Saviour. The only thing revealed in the Book of God that gives joy to the Lord Jesus Christ is the salvation of his people.

This is the only place on record in the four gospels of our Saviour rejoicing. We read that in that hour Jesus rejoiced in spirit. Three times we are told that our Lord Jesus Christ wept (Luk 19:41; Joh 11:35; Heb 5:7). Once only we are told that he rejoiced. And what was the cause of our Saviours joy? It was the conversion of lost souls, the salvation of poor, needy sinners. It was the reception of the gospel by the weak and lowly, the poor and despised, the downtrodden and outcasts, when the wise and prudent on every side rejected it.

Our blessed Lord no doubt saw much in this world to grieve him. He saw the obstinate blindness and unbelief of the multitudes and wept. But when he saw a few poor men and women receiving the glad tidings of salvation, his holy heart was refreshed. He saw it and was glad. The only thing I find in the Book of God that causes him joy is the salvation of his people. Yet, of this one thing we are assured repeatedly (Mic 7:18-20; Zep 3:14-17; Heb 12:1-2).

This fact ought to encourage sinners to seek Gods mercy and grace in Christ. If he delights in mercy, if he rejoices in the salvation of sinners, if the conversion of lost souls makes the Son of God rejoice, why should any sinner doubt that he will be gracious to him?

Our Saviours example in this ought to inspire us to seek such a heart of compassion and mercy toward needy souls. Spirit of God, stamp my Masters image on my heart! Give me the grace to follow his example! Did the Son of God weep over the lost? Shall we care nothing? Did he have compassion upon the rich young ruler who walked away from him? Shall we harden our hearts against such? Did he rejoice in the salvation of sinners? Shall we not rejoice in the same?

I fear we find joy in the very things that ought to grieve us most and grieve over things that are really of no consequence. The multitudes around us are walking in the broad way that leads to destruction; careless, hardened, and unbelieving. Few, precious few, believe to the saving of their souls! How we ought to rejoice in the conversion of sinners! How we ought to labour for it! Brethren, if any of you do err from the truth, and one convert him; Let him know, that he which converteth the sinner from the error of his way shall save a soul from death, and shall hide a multitude of sins (Jas 5:19-20).

How can we be so indifferent in our attitude regarding the salvation of eternity bound sinners? Do we not realize that sinners around us are in immediate danger of eternal torment, perishing without Christ? We fail, I fear, to look upon the conversion of lost sinners as a miracle of grace, a miracle as great as the raising of Lazarus from the dead. Perhaps we find so little relish and joy in our souls over the salvation of sinners because we have begun to look upon the grace of God, the blood of Christ, and covenant mercy as common, ordinary things. God save us from such thoughts!

Divine Sovereignty

Second, we see in this passage a lesson about Divine sovereignty. Let us always recognize and bow to this fact. The Lord God Almighty is absolutely sovereign in the exercise of his saving mercy. In that hour Jesus rejoiced in spirit, and said, I thank thee, O Father, Lord of heaven and earth, that thou hast hid these things from the wise and prudent, and hast revealed them unto babes: even so, Father; for so it seemed good in thy sight (Luk 10:21).

Yes, our Saviour rejoiced in the exercise of sovereignty by the Holy Lord God; but he rejoiced in the exercise of sovereignty to the salvation of perishing souls. It is not merely the concept of sovereignty that gives us hope, joy and peace, but the gracious exercise of it!

The meaning of these words has been twisted. Be sure you understand what the Masters words here mean. They do not express joy at the fact that multitudes perish, but at the fact that some are saved. When the Master said, I thank thee, O Father, Lord of heaven and earth, that thou hast hid these things from the wise and prudent, and revealed them unto babes, he was saying, Father, I thank you that you have in your infinite goodness revealed these things to these chosen babes, though you have in just judgment hidden them from those who, being wise and prudent in their own eyes, will not repent. Similar expressions are found in Isa 12:1 and Rom 6:17.

Having said that, be sure you understand this. The God of the Bible, the only true and living God is absolutely sovereign and always exercises his sovereign right over men, especially in the exercise of his saving mercy, love and grace in Christ. This fact is as plainly revealed in holy scripture as the fact that God is! It is not a deep, complicated, indiscernible mystery, but a plainly revealed truth of the Bible. It is so plainly revealed that it cannot be denied or misunderstood except by those who refuse to bow to Divine Revelation. Yes, it is as high as heaven and as deep as hell. Yet, it is as plain as the noonday sun.

Why are some converted and others remain dead in sins? Why does God send the gospel to one land and leave another groping about in the darkness and superstition of idolatry? Why do some believe while others believe not? No answer can or should be given to these question by any mortal other than this: Even so, Father, for so it seemed good in thy sight (Joh 10:25-27; Rom 9:13-16).

Yet, the fact of Gods sovereignty does not in any way destroy or even contradict the fact that every man is responsible for his own soul. The fact is, if we are saved, it is all Gods work, Gods gift, and Gods operation. But if we are lost, if we perish, if we go to hell, it will be our own fault alone, our own work alone, our own blame alone.

Wherever the gospel is hidden, wherever eyes are blinded, there is a just and right cause (Pro 1:23-33; Mat 15:38). Israel was cut off because of their unbelief (Rom 10:20). Wherever grace is given, wherever Christ is revealed, wherever salvation comes, there is no cause except in God himself. For the wages of sin is death; but the gift of God is eternal life through Jesus Christ our Lord (Rom 6:23). Gods sovereignty does not nullify our responsibility. That same God who does all things according to the counsel of his own will; always addresses sinners as responsible and accountable creatures, whose blood shall be on their own heads if they are lost (Pro 29:1; Mat 23:37-38).

Objects Of Grace

Third, we learn something here about the objects of Gods saving grace. The Lord God commonly hides the gospel from the wise and prudent and reveals it unto babes. Our Saviour said, Thou hast hid these things from the wise and prudent and hast revealed them unto babes.

Those words do not imply that some are naturally more deserving of Gods grace and salvation than others. We are all alike sinners, and merit nothing but wrath and condemnation. Rather, our Lord is here simply stating a fact. The wisdom of this world often makes people proud, and increases their natural enmity to Christ and the gospel. The man who has no pride of knowledge, or fancied morality to fall back on often has the fewest difficulties to get over in coming to the knowledge of the truth. The publicans and sinners are often the first to enter the kingdom of God, while the Scribes and Pharisees stand outside.

Beware of self-righteousness! Nothing so blinds the eyes of our souls to the beauty of the gospel as the vain, delusive idea that we are not so ignorant and wicked as others, and that we have a character that will bear Gods inspection. Blessed is that person who has learned that he is wretched, and miserable, and poor, and blind, and naked (Rev 3:17). To see that we are vile is the first step towards being made righteous. To know that we are ignorant is the beginning of all saving knowledge. Gods grace commonly comes to the most unlikely, most unexpected, and most despised (1Co 1:18-31).

Christs Pre-eminence

Fourth, this passage shows us the pre-eminence of our Lord Jesus Christ. The sinners only Saviour and Friend has all power put into his hands. All things are delivered to me of my Father: and no man knoweth who the Son is, but the Father; and who the Father is, but the Son, and he to whom the Son will reveal him (Luk 10:22).

These words are intended to set before us a sense of the majesty and dignity of our Lord Jesus Christ as that One to whom the Father has given all pre-eminence and glory. No man but the God-man ever used words like these. They reveal to our wondering eyes a glimpse of the great mystery of our Lords nature and person. He is the only God-man Mediator, by whom we must be saved. He is the Head over all things, and King of kings. Our Lord Jesus Christ is God the Son, one with the Father, yet distinct from the Father (1Jn 5:7).

Our Master here declares that he alone is the Revealer of God to the sons of men, as the God who pardons iniquity, and loves sinners for his Sons sake: No man knoweth who the Father is but he to whom the Son will reveal him. Robert Hawker rightly observed,

Nothing can be more plain, than that it became impossible for the creation of God to know anything of Jehovah, in his three-fold character of persons, but by the immediate act of the Son, begotten into his mediatorial character, God-Man in one person, thereby to reveal him. By this voluntary act of the Son of God, and by this humbling himself, in order to make this revelation through the medium of the manhood, he hath done that, which, without this union of nature, never could have been done. And by this act, he hath brought in a new glory to the Godhead, in that his creatures have now a knowledge of the Father, Son, and Spirit; and which opens to the felicity of Gods intelligent creation to all eternity.

This great, glorious, exalted, sovereign God-man, this great Saviour is exactly the Saviour we need. Let us confidently rest our souls, yea our lives, yea all things upon him. He is one who is mighty to save. Many and weighty as our sins are, Christ can bear them all. Difficult as the work of our salvation is, Christ is able to perform it. If Christ was not God as well as man, we might indeed despair. But with such a Saviour as this, we may begin boldly, and press on hopefully, and await death and judgment without fear. Our help is laid on one that is mighty (Psa 89:19). Christ over all, God blessed forever will not fail any who trust him.

Our Great Blessedness

Fifth, we are reminded of the great blessedness that is ours. There is no greater privilege afforded sinners on this earth than the privilege of hearing the gospel of Gods free, sovereign, saving grace in Christ. And he turned him unto his disciples, and said privately, Blessed are the eyes which see the things that ye see: For I tell you, that many prophets and kings have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them (Luk 10:23-24).

I am sure none of us will ever comprehend on this earth the full significance of those words. I am sure we have no idea how blessed we are to live in this gospel age. The difference between the knowledge of believers in the Old Testament and those of this age, we simply cannot conceive.

The saints in the Old Testament trusted Christ by faith. They believed the gospel. They believed in the resurrection and a life to come. But the coming of Christ and the accomplishment of redemption by his death, his resurrection and exaltation unlocked hundreds of scriptures which before were closed, and cleared up scores of doubtful points which before had never been solved. As Paul puts it, the way into the holiest was not made manifest, while the first tabernacle was standing (Heb 9:8).

Our Lord would have us aware that the privilege of hearing the gospel, the privilege of having a place of worship, a regularly established, faithful gospel ministry, and the blessed fellowship of his people is the greatest privilege God can give to any sinner in this world. The greatest curse would be for him to take from us this great privilege! What a deep sense of our own debt to God we ought to have! What a great sense we ought to have of our responsibility to make the gospel known to immortal souls! Let us strive to make good use of our many privileges. Having the privilege and benefit of the gospel, let us take care that we do not neglect it. To whomsoever much is given, of them will much be required (Luk 12:48).

And, behold, a certain lawyer stood up, and tempted him, saying, Master, what shall I do to inherit eternal life? He said unto him, What is written in the law? How readest thou? And he answering said, Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy strength, and with all thy mind; and thy neighbour as thyself. And he said unto him, Thou hast answered right: this do, and thou shalt live. But he, willing to justify himself, said unto Jesus, And who is my neighbour? And Jesus answering said, A certain man went down from Jerusalem to Jericho, and fell among thieves, which stripped him of his raiment, and wounded him, and departed, leaving him half dead. And by chance there came down a certain priest that way: and when he saw him, he passed by on the other side. And likewise a Levite, when he was at the place, came and looked on him, and passed by on the other side. But a certain Samaritan, as he journeyed, came where he was: and when he saw him, he had compassion on him, And went to him, and bound up his wounds, pouring in oil and wine, and set him on his own beast, and brought him to an inn, and took care of him. And on the morrow when he departed, he took out two pence, and gave them to the host, and said unto him, Take care of him; and whatsoever thou spendest more, when I come again, I will repay thee. Which now of these three, thinkest thou, was neighbour unto him that fell among the thieves? And he said, he that shewed mercy on him. Then said Jesus unto him, Go, and do thou likewise

Fuente: Discovering Christ In Selected Books of the Bible

Jesus: Luk 15:5, Luk 15:9, Isa 53:11, Isa 62:5, Zep 3:17

I thank: Mat 11:25, Mat 11:26, Joh 11:41, Joh 17:24-26

Lord: Psa 24:1, Isa 66:1

thou hast: Job 5:12-14, Isa 29:14, 1Co 1:9-26, 1Co 2:6-8, 1Co 3:18-20, 2Co 4:3, Col 2:2, Col 2:3

revealed: Psa 8:2, Psa 25:14, Isa 29:18, Isa 29:19, Isa 35:8, Mat 13:11-16, Mat 16:17, Mat 21:16, Mar 10:15, 1Co 1:27-29, 1Co 2:6, 1Co 2:7, 1Pe 2:1, 1Pe 2:2

even: Eph 1:5, Eph 1:11

Reciprocal: Gen 14:19 – possessor 2Sa 7:21 – according Job 28:23 – General Job 37:24 – he Psa 16:9 – my heart Isa 54:13 – all Dan 2:23 – thank Zec 12:7 – save Mar 4:11 – Unto you Mar 11:33 – Neither Luk 4:25 – many Luk 8:10 – Unto Luk 12:32 – it is Joh 8:19 – if Joh 10:15 – As Joh 17:6 – have manifested Act 17:24 – seeing Rom 1:14 – both to Rom 9:16 – General 1Co 1:21 – the world 1Co 1:26 – that 1Co 2:10 – God 1Co 12:18 – as it Gal 1:15 – it Phi 3:8 – the excellency Col 1:19 – General 2Ti 1:9 – according to his Heb 13:15 – giving thanks to Rev 11:17 – We give

Fuente: The Treasury of Scripture Knowledge

THE JOY OF THE LORD

In that hour Jesus rejoiced in spirit.

Luk 10:21

What were the grounds of our Lords joy?

I. That the Father had passed by the worldly-wise and prudent, and had revealed the glorious things of the Gospel to those whom the world regarded as babes in intellect, in power, and in knowledge. These babes, then, are not children of tender years, but children in docility, humility, and simplicity; those who not only from a child have known the Holy Scriptures, but who, as a child, have received them into their understandings and hearts. Now let us pause and press the inquiry, Has the Gospel been revealed to you? Has it pleased God to reveal His Son in you?

II. That the sovereignty of God was thus displayed.Seeing that the Gospel, hidden from the wise, was revealed unto babes, and resolving this into the sovereign will and discriminating grace of God, He rejoiced in spirit, and said, Even so, Father, for so it seemeth good in Thy sight. And here it is we must find a solution to what would else, in our poor ken, appear partial, unjust, and inexplicable in Gods testimony of His gracewhy the Gospel should be a hidden thing to one, a revealed thing to another; why one should be called and another left, we can only explain and understand in the exercise of that Divine sovereignty which belongs essentially to God. He giveth no account of any of His matters. Who art thou, then, O man, that repliest against God? Shall not He, the Judge of all the earth, do right? Has He not a right to do with His own as He will? And in the merciful decisions of His grace, and in the awful decisions of His providence, and in the yet more tremendous decisions of His judgment, He, the most upright, will be guided by the eternal principles of righteousness, rectitude, and wisdom. Beware, then, how you quarrel with Gods sovereignty!

Rev. Dr. Octavius Winslow.

Illustration

It is a frequently-quoted remark of one of the Fathers that Christ was often seen to weep, but never once to smile. We doubt both the correctness and the wisdom of the statement. Our Lord was a man of joy as well as a man of sorrow. He must, in the fathomless depths of His holy soul, have been as intimately acquainted with gladness as with griefwith the emotion of joy as with the feeling of sorrow. And can we picture Him to our mind thus rejoicing in spirit, the oil of gladness poured upon Him without measure, and insinuating itself into the innermost depths of His being, without a gleam, a smile of joy lighting up that benign, placid, and expressive countenance which more than all others must have been a perfect index of the souls hidden, varied, and profound emotions? Impossible! A portrait of Christ with nought but shadowsshadows of grief and sorrow darkening the entire picturewould be wanting in one of its most essential and life-like features.

(SECOND OUTLINE)

THE JOY OF THE LORDS PEOPLE

If Christ was a man of joy we, who are Christs, should be joyful too. And yet how much this Christian grace is overlooked!

Consider some grounds of the Christians joy.

I.His possession of Christ.

II.The work of Christ for him.

III.The coming of the Lord to receive him unto Himself.

Rev. Dr. Octavius Winslow.

Illustration

(1) A Persian allegory tells how there was a beautiful fragrance about some common clay. When asked the reason the clay replied, I have been near where a rose tree grows. So all who come near Christ are near the Fountain of Joy.

(2)Then may the life, which now on earth I live,

Be spent for Him, who His for me did give.

Oh! make me, Lord, in all I will and do,

Ever to keep Thy glory in my view.

And when my course is run, and fought the fight.

Lifes struggles oer, and faith is changed to sight,

Then all triumphant I shall ever be,

Safe in Thy Home, for I belong to Thee.

Fullness of joy with all Thy ransomd there,

In Thy loved presence I shall ever share;

With them Ill sing the love that made us free,

The grace that taught us we belonged to Thee.

Fuente: Church Pulpit Commentary

1

See the comments on Mat 11:25 for the present verse.

Fuente: Combined Bible Commentary

THERE are five remarkable points in these verses which deserve the attention of all who wish to be well-instructed Christians. Let us take each of the five in order.

We should observe, in the first place, the one instance on record of our Lord Jesus Christ rejoicing. We read, that in “that hour Jesus rejoiced in spirit.” Three times we are told in the Gospels that our Lord Jesus Christ wept. Once only we are told that He rejoiced.

And what was the cause of our Lord’s joy? It was the conversion of souls. It was the reception of the Gospel by the weak and lowly among the Jews, when the “wise and prudent” on every side were rejecting it. Our blessed Lord no doubt saw much in this world to grieve Him. He saw the obstinate blindness and unbelief of the vast majority of those among whom He ministered. But when He saw a few poor men and women receiving the glad tiding of salvation, even His heart was refreshed. He saw it and was glad.

Let all Christians mark our Lord’s conduct in this matter, and follow His example. They find little in the world to cheer them. They see around them a vast multitude walking in the broad way that leadeth to destruction, careless, hardened, and unbelieving. They see a few here and there, and only a few, who believe to the saving of their souls. But let this sight make them thankful. Let them bless God that any at all are converted, and that any at all believe. We do not realize the sinfulness of man sufficiently. We do not reflect that the conversion of any soul is a miracle,-a miracle as great as the raising of Lazarus from the dead. Let us learn from our blessed Lord to be more thankful. There is always some blue sky as well as black clouds, if we will only look for it. Though only a few are saved, we should find reason for rejoicing. It is only through free grace and undeserved mercy that any are saved at all.

We should observe, secondly, the sovereignty of God in saving sinners. We read that our Lord says to His Father, “Thou hast hid these things from the wise and prudent, and revealed them unto babes.” The meaning of these words is clear and plain. There are some from whom salvation is “hidden.” There are others to whom salvation is “revealed.”

The truth here laid down is deep and mysterious. “It is high as heaven: what can we do? It is deep as hell: what do we know?” Why some around us are converted and others remain dead in sins, we cannot possibly explain. Why England is a Christian country and China buried in idolatry, is a problem we cannot solve. We only know that it is so. We can only acknowledge that the words of our Lord Jesus Christ supply the only answer that mortal man ought to give: “Even so, Father, for so it seemed good in thy sight.”

Let us, however, never forget that God’s sovereignty does not destroy man’s responsibility. That same God who does all things according to the counsel of His own will, always addresses us as accountable creatures,-as beings whose blood will be on their own heads if they are lost. We cannot understand all His dealings. We see in part and know in part. Let us rest in the conviction that the judgment day will clear up all, and that the Judge of all will not fail to do right. In the mean time, let us remember that God’s offers of salvation are free, wide, broad, and unlimited, and that “in our doings that will of God is to be followed which we have expressly declared unto us in the Word of God.” (17th Article of Church of England.) If truth is hidden from some and revealed to others, we may be sure that there is a cause.

We should observe, thirdly, the character of those from whom truth is hidden, and of those to whom truth is revealed. We read that our Lord says, “Thou hast hid these things from the wise and prudent and hast revealed them unto babes.”

We must not gather from these words a wrong lesson. We must not infer that any persons on earth are naturally more deserving of God’s grace and salvation than others. All are alike sinners, and merit nothing but wrath and condemnation. We must simply regard the words as stating a fact. The wisdom of this world often makes people proud, and increases their natural enmity to Christ’s Gospel. The man who has no pride of knowledge, or fancied morality, to fall back on, has often fewest difficulties to get over in coming to the knowledge of the truth. The publicans and sinners are often the first to enter the kingdom of God, while the Scribes and Pharisees stand outside.

Let us learn from these words to beware of self-righteousness. Nothing so blinds the eyes of our souls to the beauty of the Gospel as the vain, delusive idea, that we are not so ignorant and wicked as some, and that we have got a character which will bear inspection. Happy is that man who has learned to feel that he is “wretched, and miserable, and poor, and blind, and naked.” (Rev 3:17.) To see that we are bad, is the first step towards being really good. To feel that we are ignorant is the first beginning of all saving knowledge.

We should observe, in the fourth place, the majesty and dignity of our Lord Jesus Christ. We read that He said, “All things are delivered to me of my Father: and no man knoweth who the Son is but the Father; and who the Father is but the Son, and he to whom the Son will reveal Him.” These are the words of one who was very God of very God, and no mere man. We read of no patriarch, or prophet, or apostle, or saint, of any age, who ever used words like these. They reveal to our wondering eyes a little of the mighty majesty of our Lord’s nature and person. They show Him to us, as the Head over all things, and King of kings: “all things are delivered to me of my Father.”-They show Him as one distinct from the Father, and yet entirely one with Him, and knowing Him in an unspeakable manner. “No man knoweth who the Son is but the Father: and who the Father is but the Son.”-They show Him, not least, as the Mighty Revealer of the Father to the sons of men, as the God who pardons iniquity, and loves sinners for His Son’s sake: “No man knoweth who the Father is but he to whom the Son will reveal Him.”

Let us repose our souls confidently on our Lord Jesus Christ. He is one who is “mighty to save.” Many and weighty as our sins are, Christ can bear them all. Difficult as is the work of our salvation, Christ is able to accomplish it. If Christ was not God as well as man we might indeed despair. But with such a Savior as this we may begin boldly, and press on hopefully, and await death and judgment without fear. Our help is laid on one that is mighty. (Psa 89:19.) Christ over all, God blessed forever, will not fail any one that trusts in Him.

Let us observe, finally, the peculiar privileges of those who hear the Gospel of Christ. We read that our Lord said to His disciples, “Blessed are the eyes which see the things that ye see. For I tell you that many prophets and kings have desired to see those things which ye see, and have not seen them, and to hear those things which ye hear, and have not heard them.”

The full significance of these words will probably never be understood by Christians until the last day. We have probably a most faint idea of the enormous advantages enjoyed by believers who have lived since Christ came into the world, compared to those of believers who died before Christ was born. The difference between the knowledge of an Old Testament saint and a saint in the apostles’ days is far greater than we conceive. It is the difference of twilight and noon-day, of winter and summer, of the mind of a child and the mind of a full-grown man. No doubt the Old Testament saints looked to a coming Savior by faith, and believed in a resurrection and a life to come. But the coming and death of Christ unlocked a hundred Scriptures which before were closed, and cleared up scores of doubtful points which before had never been solved. In short, “the way into the holiest was not made manifest, while the first tabernacle was standing.” (Heb 9:8.) The humblest Christian believer understands things which David and Isaiah could never explain.

Let us leave the passage with a deep sense of our own debt to God and of our great responsibility for the full light of the Gospel. Let us see that we make a good use of our many privileges. Having a full Gospel, let us beware that we do not neglect it. It is a weighty saying, “To whomsoever much is given, of them will much be required.” (Luk 12:48.)

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Notes-

v21.-[I thank thee, O Father, &c.] The meaning of this remarkable expression appears to be, “I thank thee, that, having hid these things from the wise and prudent, thou hast revealed them unto babes.” The same kind of expression is found in Rom 6:17. “God be thanked, that ye were the servants of sin, but ye have obeyed from the heart that form of doctrine.” The thanks are not given because they were the servants of sin, but because they had obeyed the Gospel. Campbell remarks, that the same kind of expression may be found in Isa 12:1, which literally rendered would be. “Lord, I will praise thee, because thou wast angry with me; thine anger is turned away.”

[Wise and prudent.] These were the Scribes, and Pharisees, and Priests, and Elders of the Jews, who were “wise in their own eyes, and prudent in their own sight,” and refused to receive the Gospel of Christ.

[Babes.] These were the fishermen, the publicans, and other poor and unlearned Jews, who became our Lord’s disciples, and followed Him, when the majority of the nation would not believe.

Let it be noted, that this remarkable expression, and that in the verse following, appear to have been used by our Lord more than once. The words in Mat 11:25 seem to have been spoken on an entirely different occasion.

v22.-[All things are delivered unto me, &c.] Let the words of Whitby on this verse be noted. “All things, that is all power both in heaven and earth, (Mat 28:18,) all judgment, (Joh 5:22,) and power over all flesh to give eternal life. (Joh 17:2.) Now this includes power to raise the dead, and to pass judgment on them according to their works, and secret thoughts, and so a power and wisdom which is plainly divine, and consequently the divine nature from which these attributes are inseparable. This is an argument for the divinity of Christ!”

[Kings.] By these “kings” we must suppose such men are meant as David, Solomon, Hezekiah, Jehoshaphat, and Josiah.

Fuente: Ryle’s Expository Thoughts on the Gospels

Luk 10:21. In that hour. This definite mark of time joins this utterance of our Lord (Luk 10:21-22) with the return of the Seventy.

Joyed. A strong word, applied to our Lord only here. The one hour of joy was in sympathy with His faithful preachers.

In the Holy Spirit. This is the sense, according to the best authorities. The expression is indeed unusual. We have here a remarkable grouping of the Three Persons of the Trinity.

I thank thee, etc. See on Mat 11:25-27, where the same expressions occur in a different connection. Our Lord probably uttered these weighty words on both occasions. In Matthew, moreover, they form a confession, here a ground of rejoicing in connection with the triumph of the babes. The language reminds us of the profound passages in the Gospel of John. The important truth respecting our Lords relation to the Father, here set forth, underlies all the Gospels.

These things. In this connection all that is implied in the phrase: that your names are written in heaven.

Fuente: A Popular Commentary on the New Testament

Here we find our Saviour glorifying his Father, and magnifying himself.

1. He glorifies his Father for the wise and free dispensation of his gospel grace to the meanest and most ignorant persons, while the great and learned men of the world undervalued and despises it: I thank thee, Father, that thou hast revealed these things to babes.

Learn hence,

1. That until God reveals himself, his nature and will, no man can know either what he is, or what he requires: Thou hast revealed.

2. That the wise and knowing men in the world have in all ages despised the mysteries of the gospel, and having therefore been judicially blinded by God: Thou hast hid these things from the wise and prudent.

3. That the most ignorant, if humble, and desirous of spiritual illumination, are in the readiest disposition to receive and embrace the gospel revelation: Thou hast revealed them unto babes.

4. That this is not more pleasing to Christ than it is the pleasure of his Father: Even so, Father, for so it seemed good in thy sight.

Observe, 2. Our Saviour magnifies himself.

1. His authority and commission: All things are delivered unto me; that is, all power is committed to me as mediator from God the Father.

2. His office to reveal his Father’s will to a lost world: No man knoweth the father, but the Son, or the Son but the Father; that is, no man knows their essence and nature, their will and pleasure, their counsel and consent, their mutual compact and agreement between themselves, for saving a lost world, but only themselves, and those to whom they have revealed it.

Learn thence, that all saving knowledge of God is in, by, and through Christ; he, as the great prophet of his chruch, reveals unto us the mind and will of God for our salvation: None knoweth but he to whom the Son revealeth.

Fuente: Expository Notes with Practical Observations on the New Testament

Luk 10:21-24. In that hour Jesus rejoiced On this occasion Jesus, meditating on the unspeakable wisdom and goodness of the divine dispensations to mankind, felt extraordinary emotions of joy. And said, I thank thee, O Father, Lord of heaven and earth In both of which thy kingdom stands, and that of Satan is to be destroyed; that thou hast hid these things from the wise and prudent Hast suffered them to be hid from those that are wise and prudent in their own eyes, or who really are so with respect to the things of this world; and hast revealed them unto babes To persons illiterate, and of comparatively weak understanding, but are wise as to the things of God. He rejoiced not in the state of ignorance and darkness, in which the wise and prudent were left, as a punishment of their self-confidence and pride, and in their consequent destruction, but in the display of the riches of Gods grace to others, in such a manner as reserves to him the entire glory of our salvation, and hides pride from man. All things are delivered to me of my Father He repeats the declaration of his own extensive authority, which he had testified before. See notes on Mat 11:25-27. And no man knoweth who the Son is Essentially one with the Father; but the Father Who sent him, and who only knows his dignity and the mystery of his person. And who the Father is How great, how wise, how good; but the Son His essential wisdom and word. And he to whom the Son will reveal him In pursuance of one very important design of his coming, which was to declare the Father, and communicate the saving knowledge of him to all truly willing and desirous to receive it. And he turned to his disciples, and said privately, &c. It appears, that when the seventy disciples returned, Jesus was surrounded with a great multitude of people; therefore after he had spoken publicly as above related, to the seventy, he turned himself to all his disciples, and uttered what follows privately, so as not to be heard by the people in general. Blessed are the eyes which see the things which ye see, &c. The happiness here praised was enjoyed by the seventy, as well as by the twelve, and consequently it was as fit that they should be made sensible of its greatness, as that the twelve should understand it. Besides, this declaration, as well as what was spoken more publicly, was designed to moderate the joy which the seventy had conceived, on finding the devils subject to them. The subjection of the devils to their command was not so great a happiness as their being allowed to hear Christs sermons, and to see his miracles. These things show, that what our Lord said privately to his disciples, was said to the seventy as well as to the twelve.

Fuente: Joseph Bensons Commentary on the Old and New Testaments

Vers. 21-24. The Joy of Jesus.

We reach a point in the life of the Saviour, the exceptional character of which is expressly indicated by the first words of the narrative, in that same hour. Jesus has traced to their goal the lines of which His disciples discern as yet only the beginning. He has seen in spirit the work of Satan destroyed, the structure of the kingdom of God raised on the earth. But by what hands? By the hands of those ignorant fishermen, those simple rustics whom the powerful and learned of Jerusalem call accursed rabble (Joh 7:49), the vermin of the earth (a rabbinical expression). Perhaps Jesus had often meditated on the problem: How shall a work be able to succeed which does not obtain the assistance of any of the men of knowledge and authority in Israel? The success of the mission of the seventy has just brought Him the answer of God: it is by the meanest instruments that He is to accomplish the greatest of His works. In this arrangement, so contrary to human anticipations, Jesus recognises and adores with an overflowing heart the wisdom of His Father.

Fuente: Godet Commentary (Luke, John, Romans and 1 Corinthians)

Luk 10:21-24. Jesus and His Mission (Mat 11:25-27*, Mat 13:16 f.*).The passage agrees very closely with Mt., but Lk. traces the joy and the utterance to the inspiration of the Holy Spirit, and his context for Luk 10:23 f. is better than Mt.s. The great sight, denied to prophets and kings but vouchsafed to the disciples, is the Messiahs advent.

Fuente: Peake’s Commentary on the Bible

10:21 {5} In that hour Jesus rejoiced in spirit, and said, I thank thee, O Father, Lord of heaven and earth, that thou hast hid these things from the {h} wise and prudent, and hast revealed them unto babes: even so, Father; for so it seemed good in thy sight.

(5) The Church is contemptible, if we consider its outward appearance, but the wisdom of God is most marvellous in it.

(h) Of this world.

Fuente: Geneva Bible Notes

5. The joy of comprehension 10:21-24

This incident followed the preceding one immediately (Luk 10:21). The subject of joy continues, and the section on the responsibilities and rewards of discipleship reaches its climax here. Jesus expressed His joy to the Father in prayer for revealing to the disciples what they had learned, particularly Jesus’ victory over Satan. This understanding constituted a unique privilege that Jesus pointed out to them.

The two parts of this section occur elsewhere in Jesus’ ministry (Luk 10:21-22 in Mat 11:25-27, and Luk 10:23-24 in Mat 13:16-17). This suggests that Jesus said these things on more than one occasion.

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)

The Holy Spirit’s role in Jesus’ ministry was another special interest of Luke’s. The record of Jesus’ similar prayer in Mat 11:25-26 lacks the references to joy and the Holy Spirit. The phrase "rejoiced . . . in the Holy Spirit" (NASB) probably means that the Holy Spirit was the source of Jesus’ joy (cf. Act 13:52). He gave it to Jesus. This notation strengthens the force of what Jesus proceeded to say. All three members of the Trinity appear in this verse. The Son empowered by the Spirit addressed His Father. This, too, points to a very significant statement to follow.

Jesus praised God for something the Father had done. He addressed God intimately as His Father (Gr. pater, the equivalent of the Aramaic abba, cf. Luk 11:2). The title "Lord of heaven and earth" was a common one for Jews to use. It came from Gen 14:19; Gen 14:22, and it draws attention to God’s sovereignty. This allusion was appropriate in view of what Jesus thanked God for. Jesus probably meant that He praised God that although He had hidden the gospel of the kingdom from the humanly wise, He had, nevertheless, revealed it to the humble (cf. Luk 1:48-55; Luk 8:10; 1Co 1:18-31). The last sentence evidently means, "Yes, O Father, I praise you because this was your will (and I agree with it)." The wise and understanding people that Jesus had in mind were probably the Jewish religious leaders, and the babes were His disciples. Jesus rejoiced in the privilege these disciples had had of understanding God’s ways as they participated in His mission.

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)