“All things have been delivered to me of my Father, and no one knows the Son, except the Father, nor does anyone know the Father, except the Son, and he to whoever the Son wills to reveal him.”

But how can such men come to know God? It is through the One Who has had all things delivered into His hands; it is through the One Who is so great and powerful and wonderful that only His Father really knows Him; it is through the One Who alone fully knows and fathoms to the very heights and depths His Father; it is through the One Who searches out and fathoms the ways of Him Who is ‘unsearchable and His ways past finding out’; it is through the Son. It is through Jesus. That is why He will later say, ‘He who has seen Me has seen the Father’ (Joh 14:9). Only God could know God like that, but it would take some time for the disciples to fathom it out. To one it came at the moment of enlightenment as he stood in the Upper Room and saw the risen Christ, when all that Jesus had said suddenly came together (Joh 20:28).

‘No one knows the Son, except the Father.’ In these words is an indication that we are to look deeper than ‘titles’ (even Messianic titles) if we are to full appreciate Jesus, indeed a warning that we will never really fully appreciate the Son. What He is, is only known to the Father. The Father alone can appreciate His very essence. The Father alone can understand His very being. And that can only be because in His essence and His being He is one with the Father. Thus it is the Father Who gradually reveals what Jesus is to the disciples, something that cannot be learned from flesh and blood (Mat 16:17)

‘Nor does anyone know the Father, except the Son.’ The prophets had spoken of the Father. The Scribes and Pharisees thought that they knew the Father. But Jesus is here saying that none of them really understood His being and essence, for that was only known to the Son. They saw but the shadow, He beheld the sun.

‘And he to whoever the Son wills to reveal him.’ The Sermon on the Mount was packed full of revelation of the Father (Mat 5:9; Mat 5:45; Mat 5:48; Mat 6:1; Mat 6:4; Mat 6:6; Mat 6:8-15; Mat 6:18; Mat 6:26; Mat 6:32; Mat 7:11; Mat 7:21 and see Mat 10:29; Mat 10:33), but even that was insufficient. There He was the Provider. But it was now Jesus purpose to manifest Him in a fuller form. He will reveal it by His power over creation (Mat 14:22-33), and by His glory in the Mountain (Mat 17:2; Mat 17:5). He will also reveal it through His life (Joh 14:9) and make it known in their hearts. It had to be revealed by both Father and Son (Mat 11:25; Mat 11:27). That was why no man could come to Him unless it was given them by His Father (Joh 6:65), and no one could know the Father except through the Son. It was a joint enterprise between two equal partners. For note that while the Father reveals His truth to babes (Mat 11:25), it is only as a result of the will of the Son (Mat 11:27). Thus only those who enter into a true relationship with the Son will really come to know the Father

Note On Sonship.

The fact that Jesus is ‘the Son’ puzzles many people. To them a son has been produced by his father, and arrives later in time, and is inferior to the father. Although, of course, as the father ages the situation may change, and the father can in many ways become inferior to the son. But none of this can apply to God for God does not change, nor can He be born.

However, the puzzle arises through overlooking the fact that by this terminology the Scriptures are trying to express divine things in human terms. God is not Father and Son in the same way as men are father and son. The terminology, which is only earthly terminology, is being used in a unique way (just as when we say the Son is ‘the heir’ we do not mean in God’s case that He will inherit on His Father’s death. The term is used in order to take advantage of part of its meaning) Before ever there was a creation the terms father and son were meaningless. They are not heavenly terms. There is no bearing of sons in Heaven. The angels neither marry nor are given in marriage (Mat 22:30), in other words they do not bear children.

But one day it became necessary for God to reveal His inter-personal Being to man, and we must ever remember that had God been a solitary individual then He would have been unable to be love, for until He had created there would have been no one to love. But He is eternally love, and He therefore loved within Himself because He is interpersonal. Yet He is not two beings, He is One.

But how could He reveal to man this unique and indescribable interpersonality, and especially so when part of what He is became man. How could He reveal that He and this Man were of one nature and being, even though the Man is not all that there is of God? There was terminology that could be used that men would understand, as long as it was used carefully, that of father and son. Of course it was not perfect. There were many things about an earthly father and son that would not the true of the Father and the Son. But the essential thing about a son born from his father is that he is unquestionably of the same nature with his father, and comes from his father. They share the same being. And this is what the terminology is expressing, although in a slightly different way, when used of God, that Father and Son are of one nature and share the same Being while having an inter-personal distinctiveness. And this alone, is why their relationship can be described in terms of Father and Son. That is what must be grasped and the rest thrown away. And the further point is that this has been true from all eternity. That is why we speak of the Son as being ‘eternally begotten’. What we are saying by this is that they have shared the same Nature and Being from all eternity. And they work together equally in all things (Joh 5:19-20).

And yet when God began to act in Creation it was ‘the Son’ Who acted in the forefront as Creator, although the Father was also active in it. But the Father created through the Son (Col 1:16; Heb 1:2). And when God in His eternal counsels determined redemption, it was the Son Who would become the Redeemer (Gal 4:4-5; 1Jn 4:14), although again the Father is active in it. The Father redeems through the Son. For they do all things together. But the One Who walked on earth in a human body, no, as a human, was the Son and not the Father. To this extent He had taken up by choice a subsidiary position to His Father. In His manhood He could say, ‘My Father is greater than I’ (Joh 14:28), because by becoming Man He had had taken up a lower status. Note that He said this prior to going back to His Father to enjoy with Him the glory that had been His before the world was (Joh 17:5). He as not going back to receive a greater glory. He was going back to what was His by right. He had laid aside His equality in order to become Man, and now He was once again to be declared as ‘LORD’, that is, YHWH (Php 2:6-11). That is why He could also say ‘I and My Father are One’ (Joh 10:30), because He and His Father were still One in Being and essence. All this is what Jesus is saying here in Matthew. That is why ‘they’ were unique in being able to know each other.

End of note.

Fuente: Commentary Series on the Bible by Peter Pett

A majestic assertion:

v. 27. All things are delivered unto Me of My Father: and no man knoweth the Son but the Father: neither knoweth any man the Father save the Son, and he to whomsoever the Son will reveal Him.

A most sweeping assertion: to Christ, according to His human nature, all things are given into His power. He is the sovereign dispenser of all things, all good things and gifts come from Him, Mat 28:18. And the relation between Him, even according to His human nature, and the heavenly Father, is a most intimate one. He alone thoroughly knows the Father, just as the Father thoroughly knows the Son. There is full comprehension, perfect understanding between the two persons of the Godhead, because they are one in essence. Whosoever acknowledges, knows, believes in the Father and the Son and in their counsel of salvation through the Son, receives this knowledge and belief from the Son, who revivals God and His love to the world. He wishes and He wills the salvation of men.

Fuente: The Popular Commentary on the Bible by Kretzmann

Mat 11:27. And things are delivered, &c. “Every thing relating to the salvation of the world is committed by my Father to my care as Mediator.” And no one knoweth, &c.”Knoweth his nature and dignity, what he hath done, and what he is yet to do, for the salvation of the world.” Neither knoweth any one the Father, but the Son, &c. “None but the Son and his genuine disciples know the perfections and counsels of the Father.” It is evident from this verse, that there is something inexplicably mysterious in the nature of the person of Christ, which indeed appears in the most convincing manner from the account elsewhere given of his Supreme Divinity in Scripture. See Doddridge, and Hammond, who interprets the verse differently. Our Lord, here addressing himself to his disciples, shews why men, wise and understanding in other things, do not know this; namely, because none can know it by mere natural reason; none but those to whom he revealeth it; and the wise in the flesh reject it and despise it with the utmost scorn, and therefore in that spirit cannot possibly receive it.

Fuente: Commentary on the Holy Bible by Thomas Coke

Mat 11:27 . Here the prayer ends, and He turns to address the multitude (Mat 11:28 ), but, according to Luk 10:22 , it is His disciples, still full of the great thought of the prayer, under a profound feeling of His peculiar fellowship with God.

.] It is quite as unwarrantable to limit in any way whatever, as it is to take as referring to the revelation of the doctrine (Grotius, Kuinoel, and others), or to the representation of the highest spiritual truths (Keim), which Christ is supposed to have been appointed to communicate to mankind. It is not even to be restricted to all human souls (Gess). What Jesus indicates and has in view, is the full power with which, in sending Him forth, the Father is understood to have invested the Son, a power to dispose of everything so as to promote the object for which He came; Bengel: “nihil sibi reservavit pater.” Jesus speaks thus in the consciousness of the universal authority (Mat 28:18 ; Heb 2:8 ) conferred upon Him, from which nothing is excluded (Joh 13:3 ; Joh 16:15 ); for He means to say, that between Him and the Father there exists such a relation that no one knows the Son, and so on. [443] On both thoughts Christ founds the invitation in Mat 11:28 . On the relation of the words . to Mat 28:18 , see note on that passage.

] means more than the simple verb, viz. an adequate and full knowledge , which de Wette wrongly denies (see ). Comp. on 1Co 13:12 . Nothing is to be inferred from this passage as to the supernatural origin of Jesus (in answer to Beyschlag, Christol . p. 60). The applies to His whole nature and thinking and acting, not merely to His moral constitution , a limitation (in answer to Weiss) which, if necessary, would have been shown to be so in the context by means of the second correlative clause of the verse.

. .] bears the impress of superhuman consciousness. According to the context, we have simply to regard as the object of . For . with a personal object, comp. Gal 1:16 .

[443] In this first clause, to supply the thought from the first viz., “and to whom the Father is willing to reveal it” (de Wette, following the older expositors) is arbitrary, for Jesus has just said: , etc. To whomsoever the Son reveals the knowledge of the Father, to him He thereby reveals the knowledge of the Son likewise. Hilgenfeld adopts the Marcionite reading: , . This reading, being that of the Clementines, Justin, Marcion, has earlier testimony in its favour than that of the Received text, which first appears in Irenaeus in a duly authenticated form; Irenaeus, i. 20. 3, ascribes it to the Marcosians, though he elsewhere adopts it himself. However, an examination of the authorities leads to the conclusion (see Tischendorf) that it must be excluded from the text . Comp. also note on Luk 10:21 .

Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary

27 All things are delivered unto me of my Father: and no man knoweth the Son, but the Father; neither knoweth any man the Father, save the Son, and he to whomsoever the Son will reveal him .

Ver. 27. All thinys are delivered unto me ] This the world’s wizards acknowledge not; hence they stand off. But Christ is the Father’s pleni-potentiary and privy counsellor, “unto all that are called, both Jews and Greeks, Christ the power of God, and the wisdom of God,”1Co 1:241Co 1:24 , as light as the world makes of him. But the more men see into his worth, the more they will repair to him.

And he to whomsoever the Son will reveal him ] Qui non habet Christum in horoscopo, non habet Deum in medio coeli. Who does not have Christ in time, does not have God in the midst of heaven.

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

27. ] In two other places only in the three first Gospels (besides the similar passage, Luk 10:22 ) does the expression occur: see reff. The spirit of this verse, and its form of expression, are quite those of the Gospel of John; and it serves to form a link of union between the three synoptic Gospels and the fourth, and to point to the vast and weighty mass of discourses of the Lord which are not related except by John. We may also observe another point of union: this very truth ( Joh 3:35 ) had been part of the testimony borne to Jesus by the Baptist and its repetition here, in a discourse of which the character and office of the Baptist is the suggestive groundwork, is a coincidence not surely without meaning. The verse itself is in the closest connexion with the preceding and following, and is best to be understood in that connexion: [119] in Mat 11:25 (on the tenses, see note above, Mat 11:25 ), only could not be used of the Eternal Son, but , for He is Himself the Revealer; . . , none but the Almighty Father has full entire possession of the mystery of the Person and Office of the Son: it is a depth hidden from all being but His, Whose Purposes are evolved in and by it: . . nor does any fully apprehend, in the depths of his being, the love and grace of the Father, except the Son, and he to whom the Son, by the Eternal Spirit, proceeding from the Father and the Son, will reveal Him. (Certainly must be understood after , as in E. V.; some, e.g. Stier, take . absolutely, ‘ make His revelations .’ Luther supplies ‘ it .’) See Col 2:2 . Some (from Mat 11:25 ) understand the Father as the Revealer here also; and undoubtedly He is so, but mediately through the Son . See Joh 6:45-46 . Then in close connexion with the , which by itself might seem to bring in an arbitrariness into the divine counsel, follows, by the eternal Son Himself, the , the wonderful and merciful generalization of the call to wisdom unto salvation. In Luke this verse is introduced by . The words however are of doubtful genuineness: see there.

[119] When, in the Gospels, and in the Evangelic statement, 1Co 11:23-25 , the sign () occurs in a reference, it is signified that the word occurs in the parallel place in the other Gospels, which will always be found indicated at the head of the note on the paragraph. When the sign () is qualified , thus, ‘ Mk.,’ or ‘ Mt. Mk.,’ &c., it is signified that the word occurs in the parallel place in that Gospel or Gospels, but not in the other or others .

Fuente: Henry Alford’s Greek Testament

Mat 11:27 . , all things necessary for the realisation of the kingdom (Holtz., H.C.). The need not be restricted to the hiding and revealing functions (Weiss, Nsgen). Hiding, indeed, was no function of Christ’s. He was always and only a revealer. For the present Jesus has only a few babes , but the future is His: Christianity the coming religion. , aorist, were given. We might have expected the future. It may be another instance of the aorist used for the Hebrew prophetic future ( vide ad Mat 11:19 ). In Mat 28:18 again to express the same thought. The reference probably is to the eternal purpose of God: on the use of the aorist in N. T., vide note on this passage in Camb. G. T. , thoroughly knows. , Christ’s comfort amid the widespread unbelief and misunderstanding in reference to Himself is that His Father knows Him perfectly. No one else does, not even John. He is utterly alone in the world. Son here has a Godward reference, naturally arising out of the situation. The Son of Man is called an evil liver. He lifts up His heart to heaven and says: God my Father knows me, His Son. The thought in the first clause is connected with this one thus: the future is mine, and for the present my comfort is in the Father’s knowledge of me. : a reflection naturally suggested by the foregoing statement. It is ignorance of the Father that creates misconception of the Son. Conventional, moral and religious ideals lead to misjudgment of one who by all He says and does is revealing God as He truly is and wills. The men who know least about God are those supposed to know most, and who have been most ready to judge Him, the “wise and understanding”. Hence the additional reflection, . . Jesus here asserts His importance as the revealer of God, saying in effect: “The wise despise me, but they cannot do without me. Through me alone can they attain that knowledge of God which they profess to desire above all things.” This was there and then the simple historic fact. Jesus was the one person in Israel who truly conceived God. The use of is noticeable: not to whomsoever He reveals Him, but to whomsoever He is pleased to reveal Him. The emphasis seems to lie on the inclination , whereas in Mat 1:19 appears to express the wish, and rather the deliberate purpose. Jesus meets the haughty contempt of the “wise” with a dignified assertion that it depends on his inclination whether they are to know God or not. On the distinction between and , vide Cremer, Wrterbuch, s. v. . According to him the former represents the direction of the will, the latter the will active (Affect, Trieb). Hence . can always stand for ., but not vice vers .

Fuente: The Expositors Greek Testament by Robertson

are delivered = were [at some definite time] delivered.

of = by. Greek. hupo.

No man = no one. Greek. odes, or compound of. App-105.

knoweth = fully knoweth.

will reveal = intendeth (Greek. boulomai) to reveal.

reveal = unveil. Greek. apokalupto.

Fuente: Companion Bible Notes, Appendices and Graphics

27.] In two other places only in the three first Gospels (besides the similar passage, Luk 10:22) does the expression occur: see reff. The spirit of this verse, and its form of expression, are quite those of the Gospel of John; and it serves to form a link of union between the three synoptic Gospels and the fourth, and to point to the vast and weighty mass of discourses of the Lord which are not related except by John. We may also observe another point of union:-this very truth (Joh 3:35) had been part of the testimony borne to Jesus by the Baptist-and its repetition here, in a discourse of which the character and office of the Baptist is the suggestive groundwork, is a coincidence not surely without meaning. The verse itself is in the closest connexion with the preceding and following, and is best to be understood in that connexion: [119] in Mat 11:25 (on the tenses, see note above, Mat 11:25), only could not be used of the Eternal Son, but , for He is Himself the Revealer;- . . , none but the Almighty Father has full entire possession of the mystery of the Person and Office of the Son: it is a depth hidden from all being but His, Whose Purposes are evolved in and by it:- . . nor does any fully apprehend, in the depths of his being, the love and grace of the Father, except the Son, and he to whom the Son, by the Eternal Spirit, proceeding from the Father and the Son, will reveal Him. (Certainly must be understood after , as in E. V.; some, e.g. Stier, take . absolutely, make His revelations. Luther supplies it.) See Col 2:2. Some (from Mat 11:25) understand the Father as the Revealer here also; and undoubtedly He is so, but mediately through the Son. See Joh 6:45-46. Then in close connexion with the , which by itself might seem to bring in an arbitrariness into the divine counsel, follows, by the eternal Son Himself, the , the wonderful and merciful generalization of the call to wisdom unto salvation. In Luke this verse is introduced by . The words however are of doubtful genuineness: see there.

[119] When, in the Gospels, and in the Evangelic statement, 1Co 11:23-25, the sign () occurs in a reference, it is signified that the word occurs in the parallel place in the other Gospels, which will always be found indicated at the head of the note on the paragraph. When the sign () is qualified, thus, Mk., or Mt. Mk., &c., it is signified that the word occurs in the parallel place in that Gospel or Gospels, but not in the other or others.

Fuente: The Greek Testament

Mat 11:27. , all things) Here our Lord changes the direction of His words, and accosts His human auditors. After His resurrection, He more expressly said that all things in heaven and in earth were delivered to Him; see ch. Mat 28:18; but in the present passage the same truth is implied; cf. Mat 11:25. All things are delivered unto Him; also the authority to reveal them. All things are delivered unto Him; and therefore all men. See Joh 13:3; Joh 17:2; 1Co 15:25; 1Co 15:27.-, have been delivered) The Father reserved nothing for Himself which He did not give to the Son. Cf. Joh 13:3; Mat 28:18. The intimate relation of the Father and the Son is implied in Mat 11:25-27, Joh 6:39-40, and so throughout the Apocalypse. See my exposition of the Apocalypse, p. 65.–, no one-neither) On the order of the words, cf. Joh 8:19.- , except the Father) He does not add, and he to whomsoever the Father chooses to reveal Him, because He has said that in Mat 11:25, and here He is teaching us what the Father has delivered to Him. The Holy Spirit is not excluded; He is not, however, mentioned here, because His office was not as yet so well known to men.-, may will) shall choose. To whom, however, He wishes to do so, is clear from the following verse.

Fuente: Gnomon of the New Testament

All things

Kingdom, (See Scofield “Mat 12:3”).

Fuente: Scofield Reference Bible Notes

are: Mat 28:18, Joh 3:35, Joh 5:21-29, Joh 13:3, Joh 17:2, 1Co 15:25-27, Eph 1:20-23, Phi 2:10, Phi 2:11, Heb 2:8-10, 1Pe 3:22

no man: Luk 10:22, Joh 10:15

neither: Joh 1:18, Joh 6:46, Joh 10:15, Joh 14:6-9, Joh 17:2, Joh 17:3, Joh 17:6, Joh 17:25, Joh 17:26, 1Jo 2:23, 1Jo 5:19, 1Jo 5:20, 2Jo 1:9

Reciprocal: Gen 25:5 – General Deu 29:29 – revealed Job 11:7 – Canst Job 28:23 – General Pro 2:5 – find Pro 9:10 – the knowledge Pro 30:3 – nor Pro 30:4 – and what Ecc 3:11 – so Isa 9:6 – the government Isa 45:24 – even Isa 49:5 – yet Jer 9:24 – knoweth Jer 31:34 – for they Dan 7:14 – given Dan 8:13 – that certain saint Hos 2:20 – and Zec 13:7 – the man Mat 11:29 – and learn Mar 12:6 – one Luk 14:17 – Come Joh 1:10 – knew Joh 1:34 – this Joh 3:11 – We speak Joh 5:20 – and showeth Joh 5:22 – General Joh 5:23 – He that Joh 6:45 – Every Joh 7:28 – whom Joh 8:55 – but Joh 10:30 – General Joh 14:7 – ye Joh 16:15 – General Act 3:13 – hath Act 10:36 – he is 1Co 8:6 – and one 1Co 13:9 – General 1Co 15:24 – the kingdom 1Co 15:27 – General Gal 4:9 – ye have Eph 1:17 – in the knowledge Eph 4:13 – the knowledge Phi 2:9 – God Col 2:2 – of the Father 1Pe 1:12 – it 1Jo 2:13 – ye have known Rev 2:27 – even Rev 19:12 – a name

Fuente: The Treasury of Scripture Knowledge

1:27

The complete intimacy between Jesus and God is the main point, and he indicates it by using the terms Father and Son. In anticipation of the full delivering of authority to him (chapter 28:18), he says all things are delivered. No person will be permitted to benefit from this great intimacy but the one to whom the Son reveals it, and that will be only the man who accepts the Son.

Fuente: Combined Bible Commentary

Mat 11:27. All things, whether of judgment or salvation, of hiding or revealing.

were delivered unto me by my Father. All things were by the Father brought into connection with, and subordination to the economy instituted by Christ. His power as King extends over both, the lost and saved.

And no one knoweth the Son but the Father, etc. This great mystery of Christs power over all things rests upon the greatest of mysteries, the person of Christ, the Son, as related to the Father, a mystery thoroughly known (as the Greek word means) only to the two parties, the Father and the Son.

And he to whomsoever the Son willeth to reveal it. The Son is the Revealer of this mystery, and about it all revelation centres, not only written revelation, but the revelation made to our hearts. This verse, the genuineness of which is not disputed, contradicts the notion that the view of the Person of Christ presented in the fourth Gospel is different from that of the three others. To know God men need a revelation from this lowly Saviour. The same pride still refuses it. John the Baptist had said this of Christ (Joh 3:35), and now Christ says it Himself in a discourse which began in a defence of the Baptist.

Fuente: A Popular Commentary on the New Testament

In this verse our Saviour opens his commission, and declares, 1. His authority; that all power is committed to him, as a Mediator from God the Father.

2. His office; to reveal his Father’s mind and will to a lost world. No man knoweth the Father, but the Son; that is the essence and nature of the Father, the will and counsel of the Father, only as the Son reveals them.

Learn, That all our saving knowledge of God is in and through Jesus Christ; he, as the great Prophet of the church, reveals the mind and will of God unto us for our salvation; and no saving knowledge without him.

Fuente: Expository Notes with Practical Observations on the New Testament

Mat 11:27. All things are delivered unto me, &c. Here our Lord seems to address, not so much his disciples, as those of the people that stood near him, with a reference to what he had last spoken. As if he had said, Do not be led, by the example of your great and learned men, to slight and despise me; for mean and humble as my circumstances now appear, all things relating to the salvation of mankind are delivered into my hands, even all authority, power, and judgment. And no man knoweth the Son, but the Father No one knoweth the mystery of his person, his character, and dignity; no one knoweth what he has done, and what he is yet to do, for the salvation of the world; save the Father that sent him. These words evidently declare that there is something inexplicably mysterious in the nature and person of Christ; which indeed appears in the most convincing manner, from the account elsewhere given of his Deity in Scripture. Neither knoweth any man the Father, save the Son, &c. Neither can any one savingly know God the Father, but the Son, by whom alone he is fully comprehended in his nature and attributes, his counsels and dispensations, his works and ways; and he to whomsoever the Son will reveal him Or make him savingly known by the gospel, and the illumination of the Spirit. Thus John, The Son of God hath given us an understanding to know, ( ,) the true one; and we are in the true one in, or through, his Son Jesus Christ. The worship, therefore, of the Jews, who reject Christ, and consequently do not receive the knowledge of the living and true God through him, of modern Deists, and of all unbelievers, is in fact rendered to an imaginary deity; the God and Father of our Lord Jesus Christ being to them an unknown God.

Fuente: Joseph Bensons Commentary on the Old and New Testaments

11:27 {6} All things are delivered unto me of my Father: and no man knoweth the Son, but the Father; neither knoweth any man the Father, save the Son, and [he] to whomsoever the Son will reveal [him].

(6) There is no true knowledge of God, nor quietness of mind, but only in Christ alone.

Fuente: Geneva Bible Notes

Here is another of Jesus’ claims to being the Son of God. [Note: Cf. Plummer, p. 168.] Jesus claimed to be the exclusive revealer of God’s message that the "babes" received. Jesus has authority over those to whom He reveals God. Reciprocal knowledge with God the Father assumes a special type of sonship. It reflects relationship more than intellectual attainment. The only way people can know the Father is through the Son (cf. Joh 14:6). Similarly there are some things about the Son that only the Father knows. Some of what the Son has chosen to reveal concerns the kingdom.

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