Luke 10:22

For the Lord, revealing Himself to His disciples, that He Himself is the Word, who imparts knowledge of the Father, and reproving the Jews, who imagined that they had [the knowledge of] God, while they nevertheless rejected His Word, through whom God is made known, declared, "No man knoweth the Son, but the Father; neither knoweth any man the Father, save the Son, and he to whom the Son has willed to reveal [Him]."

But the Son, administering all things for the Father, works from the beginning even to the end, and without Him no man can attain the knowledge of God. For the Son is the knowledge of the Father; but the knowledge of the Son is in the Father, and has been revealed through the Son; and this was the reason why the Lord declared: "No man knoweth the Son, but the Father; nor the Father, save the Son, and those to whomsoever the Son shall reveal [Him]." For "shall reveal" was said not with reference to the future alone, as if then [only] the Word had begun to manifest the Father when He was born of Mary, but it applies indifferently throughout all time. For the Son, being present with His own handiwork from the beginning, reveals the Father to all; to whom He wills, and when He wills, and as the Father wills. Wherefore, then, in all things, and through all things, there is one God, the Father, and one Word, and one Son, and one Spirit, and one salvation to all who believe in Him.

Therefore have the Jews departed from God, in not receiving His Word, but imagining that they could know the Father [apart] by Himself, without the Word, that is, without the Son; they being ignorant of that God who spake in human shape to Abraham, and again to Moses, saying, "I have surely seen the affliction of My people in Egypt, and I have come down to deliver them." For the Son, who is the Word of God, arranged these things beforehand from the beginning, the Father being in no want of angels, in order that He might call the creation into being, and form man, for whom also the creation was made; nor, again, standing in need of any instrumentality for the framing of created things, or for the ordering of those things which had reference to man; while, [at the same time,] He has a vast and unspeakable number of servants. For His offspring and His similitude do minister to Him in every respect; that is, the Son and the Holy Spirit, the Word and Wisdom; whom all the angels serve, and to whom they are subject. Vain, therefore, are those who, because of that declaration, "No man knoweth the Father, but the Son," do introduce another unknown Father.

(non occ.) He wishes to reveal as the Word, not without the exercise of reason; and as Justice, who knoweth rightly both the times for revealing, and the measures of revelation; but He reveals by removing the opposing veil from the heart, (2 Cor. 3:15) and the darkness which He has made His secret place. (Ps. 18:11.) But since upon this men who are of another opinion think to build up their impious doctrine, that in truth the Father of Jesus was sent down to the ancient saints, we must tell them that the words, To whomsoever the Son will reveal him, not only refer to the future time, after our Saviour uttered this, but also to the past time. But if they will not take this word reveal for what is past, they must be told, that it is not the same thing to know and to believe. To one is given by the Spirit the word of knowledge; to another faith by the same Spirit. (1 Cor. 12:8, 9.) There were then those who believed, but did not know.

For the new minds, which have newly become wise, which have sprung into being according to the new covenant, are infantile in the old folly. Of late, then, God was known by the coming of Christ: "For no man knoweth God but the Son, and he to whom the Son shall reveal Him."

But after all, it is, I presume, the edification rather than the demolition of the law and the prophets which we have thus far found effected in Christ. "All things," He says, "are delivered unto me of my Father." You may believe Him, if He is the Christ of the Creator to whom all things belong; because the Creator has not delivered to a Son who is less than Himself all things, which He created by Him, that is to say, by His Word.

But "no man knoweth who the Father is, but the Son; and who the Son is, but the Father, and he to whom the Son will reveal Him." And so it was an unknown god that Christ preached! And other heretics, too, prop themselves up by this passage; alleging in opposition to it that the Creator was known to all, both to lsrµl by familiar intercourse, and to the Gentiles by nature.

He exults in spirit when He says to the Father, "I thank Thee, O Father, because Thou hast hid these things from the wise and prudent." He, moreover, affirms also that to no man is the Father known, but to His Son; and promises that, as the Son of the Father, He will confess those who confess Him, and deny those who deny Him, before His Father.

To this Simon replied: "From the words of your master I shall refute you, because even he introduces to all men a certain God who was known. For although both Adam knew the God who was his creator, and the maker of the world; and …

"'And that he does not really believe even the doctrines proclaimed by his teacher is evident, for he proclaims doctrines opposite to his. For he said to some one, as I learn, Call me not good, for the good is one. Now in speaking of …

Now having said that all things were given Him by His Father, He rises to His own glory and excellence, showing that in nothing He is surpassed by His Father. Hence He adds, And no one knoweth who the Son is but the Father, &c. For the mind of the creatures is not able to comprehend the manner of the Divine substance, which passes all understanding, and His glory transcends our highest contemplations. By Itself only is known what the Divine nature is. Therefore the Father, by that which He is, knoweth the Son; the Son, by that which He is, knoweth the Father, no difference intervening as regards the Divine nature. And in another place. For that God is, we believe, but what He is by nature, is incomprehensible. But if the Son was created, how could He alone know the Father, or how could He be known only by the Father. For to know the Divine nature is impossible to any creature, but to know each created thing what it is, does not surpass every understanding, though it is far beyond our senses.

(non occ.) For all other things have been produced by Christ from nothing, but He alone was incomprehensibly begotten of His Father; Who therefore of the Only-begotten alone, as a true Son, is by nature the Father. Hence He alone says to His Father, I give thanks to thee, O Father, Lord, &c. that is, I glorify thee. Marvel not that the Son glorifies the Father. For the whole substance of the Only-begotten is the glory of the Father. For both those things which were created, and the Angels, are the glory of the Creator. But since these are placed too low in respect of His dignity, the Son alone, since He is perfect God like His Father, perfectly glorifies His Father. Now a revelation is the communication of knowledge in proportion to each man's nature and capacity; and when indeed the nature is congenial, there is knowledge without teaching; but here the instruction is by revelation.

(Hom. 38. in Matt.) Now He does not rejoice and give thanks because the mysteries of God were hid from the Scribes and Pharisees, (for this were not a subject of rejoicing, but of lament,) but for this cause gives He thanks, that what the wise knew not, babes knew. But moreover He gives thanks to the Father, together with whom He Himself does this, to show the great love wherewith He loves us. He explains in the next place, that the cause of this thing was first His own will and the Father's, who of His own will did this. As it follows, Even so, Father; for so it seemed good in thy sight. (Hom. 38. in Matt.) But after He had said, I thank thee that thou hast revealed them to babes, lest you should suppose that Christ was destitute of the power to do this, He adds, All things are delivered to me of my Father.

The proof that the Son knows the Father perfectly rests on the fact that he is "the one who is from God." The Son has clear knowledge of the Father, because he is from God. The fact that he is from God is a sign and indication that he knows him clearly. An inferior essence would not be able to have clear knowledge of a superior essence, even if the difference between them were slight.

(con. Greg. Sabell. 3. con. gentes 6.) We know also that the Saviour often speaks as man. For His divine nature has human nature joined to it, yet you would not, because of His clothing Himself with a body, be ignorant that He was God. But what do they answer to this, who wish to make out a substance of evil, but form to themselves another God, other than the true Father of Christ? And they say that he is unbegotten, the creator of evil and prince of iniquity, as well as the maker of the world's fabric. (Gen. 1:1.) Now our Lord, affirming the word of Moses, says, I give thanks unto thee, Father, Lord of heaven and earth. (Tract. in Matt. 11:22.) The followers of Arius, not rightly understanding this, rave against our Lord, saying, If all things were given to him, that is, the dominion of the creatures, there was a time when He had them not, and so was not of the substance of the Father. For if He had been, there would be no need for Him to receive. But hereby is their madness the rather detected. For if before He had received them, the creature was independent of the Word, how will that verse stand, In him all things consist? (Col. 4:17.) But if as soon as the creatures were made, they were all given to Him, where was the need to give, for by him were all things made? (John 13.) The dominion of the creation is not then, as they think, here meant, but the words signify the dispensation made in the flesh. For after that man sinned, all things were confounded; the Word then was made flesh, that He might restore all things. All things therefore were given Him, not because He was wanting in power, but that as Saviour He should repair all things; that as by the Word all things at the beginning were brought into being, so when the Word was made flesh, He should restore all things in Himself. (Orat. 1. cont. […]

But "no one is good," except His Father. It is this same Father of His, then who being one is manifested by many powers And this was the import of the utterance, "No man knew the Father," who was Himself everything before the coming of the Son. So that it is veritably clear that the God of all is only one good, just Creator, and the Son in the Father, to whom be glory for ever and ever, Amen.

So God is good on His own account, and just also on ours, and He is just because He is good. And His justice is shown to us by His own Word from there from above, whence the Father was. For before He became Creator He was God; He was good. And therefore He wished to be Creator and Father. And the nature of all that love was the source of righteousness-the cause, too, of His lighting up His sun, and sending down His own Son. And He first announced the good righteousness that is from heaven, when He said, "No man knoweth the Son, but the Father; nor the Father, but the Son." This mutual and reciprocal knowledge is the symbol of primeval justice.

The Father delivers all things to the Son, because all things must be subject to the Son. God reigns over all in a twofold manner: first, over those who do not desire His Kingdom, and second, over those who do desire it. To give an …

As a loving father rejoices to see his sons do right, so Christ also rejoices that His Apostles were made worthy of such good things. Hence it follows, In that hour, &c. The distinction may be, that it is said, the wise, meaning, the Pharisees and Scribes who interpret the law, and the prudent, meaning those who were taught by the Scribes, for the wise man is he who teaches, but the prudent man he who is taught; but the Lord calls His disciples babes, whom He chose not from the teachers of the law, but out of the multitude, and by calling, fishermen; babes, that is, as devoid of malice. The mysteries then were hid from those who think themselves wise, and are not; for if they had been, these would have been revealed to them.

Third, he shows that one must rejoice in incomprehensible power, when he says: All things have been delivered to me by my Father. For in that he says: All things, without limit, delivered, he shows that his power is universal, according to that passage in …

(25. Moral. c. 14.) We receive these words as an example of humility, that we should not rashly presume to scan the heavenly counsel, concerning the calling of some, and the rejection of others; for that cannot be unjust which seemed good to the Just One. In all things therefore, externally disposed, the cause of the visible system is the justice of the hidden will.

All things have been handed over to me by my Father. When you read all things, you recognize the almighty, not discolored, not degenerate from the Father. When you read handed over, you confess the Son, to whom by nature all things of one substance …

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 chooses to reveal him. This is not to be understood as though the Son could be known by no one …

Confessing (confiteor) does not always signify penitence, but also thanksgiving, as is frequently found in the Psalms. (Ps. 18:49; 30:12; 52:9.) He therefore gives thanks that He had revealed to the Apostles as unto babes the sacraments of His coming, of which the Scribes and Pharisees were ignorant, who think themselves wise, and are prudent in their own sight. To the wise and prudent then He opposed not the dull and foolish, but babes; that is, the humble, to show that He condemned pride, not quickness of mind. Or by the words, All things are delivered to me, He means not the elements of the world, but those babes to whom by the Spirit the Father made known the Sacraments of His Son; and in whose salvation when He here spoke He was rejoicing.

Note, Nothing rejoices the heart of the Lord Jesus so much as the progress of the gospel, and its getting ground of Satan, by the conversion of souls to Christ. Christ's joy was a solid substantial joy, an inward joy: he rejoiced in spirit; but his joy, like deep waters, made no noise; it was a joy that a stranger did not intermeddle with.

30 ), and he to whom the Son by the Spirit will reveal him. The gospel is the revelation of Jesus Christ, to him we owe all the discoveries made to us of the will of God for our salvation; and here he speaks of being entrusted with it as that which was a great pleasure to himself and for which he was very thankful to his Father.

quarantine:debris (2026-07-29) — leading-citation-number+unbalanced-parens

All things are delivered to me of my Father,....

Christ's discourse with a lawyer concerning the way to heaven, and the instructions Christ gave him by a parable to look upon every one as his neighbour whom he had occasion to show kindness to, or receive kindness from,

The Codex Alexandrinus, several other very ancient MSS., and some ancient versions, as well as the margin of our own, begin this verse with, And turning to his disciples, he said. But as this clause begins Luk 10:23, it is not likely that it was originally in both. Griesbach has left these words out of the text, and Professor White says, Certissime delenda, “These words should most assuredly be erased.” All things are delivered to me - See on Mat 11:27 (note).

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.

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 leads 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. 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 sufficiently realize the sinfulness of man . 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.

LAST Lord's-Day morning we considered the lamentations of Jesus. [#1570 - The Lamentations of Jesus.] We will now turn our thoughts to the joys of Jesus. It is remarkable that this is the only instance on record in the Gospels in which our Lord is said to have rejoiced. It stands alone and is, therefore, the more to be prized—"In that hour Jesus rejoiced in spirit." He was the "Man of sorrows and acquainted with grief for our sakes and, therefore, we are not astonished to find few indications of joy in the story of His life. Yet I do not think it would be fair to infer from the fact of a solitary mention of His rejoicing that He did not rejoice at other times. On the contrary, our Lord must, despite His sorrow, have possessed a peaceful, happy spirit. He was infinitely benevolent and went about doing good—and benevolence always finds a quiet delight in blessing others. The joy of the lame when they leaped and of the blind when they saw must have gladdened the soul of Jesus. To cause happiness to others must bring home to a sympathetic bosom some degree of pleasure. Sir Philip Sydney was known to say, "Doing good is the only certainly happy action of a man's life," and assuredly it is hard to see how the love of Jesus could refrain from rejoicing in blessing those around Him. Moreover, our Lord was so pure that He had a well of joy within which could not fail Him. If it is, indeed, true that virtue is true happiness, then Jesus of Nazareth was happy. The poet said— "What nothing earthly gives, or can destroy, The soul's calm sunshine and the heartfelt joy, Is virtue's prize." Such calm and joy must have been the Savior's, though, for our sake, He bowed beneath the heavy load of sorrow.

LAST Lord's-Day morning we considered the lamentations of Jesus. [#1570 - The Lamentations of Jesus.] We will now turn our thoughts to the joys of Jesus. It is remarkable that this is the only instance on record in the Gospels in which our Lord is said to have rejoiced. It stands alone and is, therefore, the more to be prized—"In that hour Jesus rejoiced in spirit." He was the "Man of sorrows and acquainted with grief for our sakes and, therefore, we are not astonished to find few indications of joy in the story of His life.