Matthew 11:26

Mat_11:26

Even so, Father: for so it seemeth good in Thy sight.

Submission to ,our Fathers will

In order to cherish such feelings in the heart-

1. Take fatherly views of the character of God-Even so, Father.

2. Remember that nothing could have happened to you, unless it had been first good to you in Gods sight that it should be-It seemeth good in Thy sight.

3. The unfoldings of eternity will solve the problems of this world, and justify God in His moral government. (J. Vaughan, M. A.)

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

Mat 11:26. Ναὶ, yea) Even so. Jesus assents to the good pleasure of the Father. “Even so, oh Father!” is an epitome of filial confession.—ὁ πατήρ is in this passage more significant than πάτερ would have been.[545]—εὐδοκία ἔμπροσθέν Σου, well-pleasing in Thy sight[546]) The will and the intellect of God put forth His decrees. His good pleasure is the highest limit, beyond which we are not permitted to go, in examining the causes of the Divine decrees. Thus presently, concerning the Son, we find the expression, βούληται, may will, Lat. voluerit.

[545] The latter, a simple vocative; the former, in form, a nominative with the article prefixed, in effect, an emphatic vocative of a peculiar character, similar to the analogous ὁ Θεὸς.—(I. B.)

[546] In the original, “Beneplacitum coram Te.” It is difficult to render Beneplacitum in this place so as to show its intimate connection, or rather identity, with “Beneplacitum” a few lines below, where I have rendered it, as elsewhere, good pleasure.—(I. B.)

“Thou, who art the Father” (par excellence).—Ed.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

Mat_11:26. Solution of the contradiction regarded as a confirmation of the ground for thanksgiving. Understand ἐξομολογοῦμαί σοι before ὅτι (not because, but that, as in Mat_11:25).

ἔμπροσθέν σου] belongs to εὐδοκία: that thus (and not otherwise) was done (was accomplished, comp. Mat_6:10) what is well-pleasing before Thee, in Thy sight; what is to Thee an object pleasing to look upon. Comp. Mat_18:14; Heb_13:21. For εὐδοκία, comp. Mat_3:17; Luk_2:14.

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

Mat 11:26 . ναί reaffirms with solemn emphasis what might appear doubtful, viz. , that Jesus was content with the state of matters ( vide Klotz, Devar. , i. 140). Cf. Mat 11:9 . πατήρ : nominative for vocative. ὄτι , because, introducing the reason for this contentment. οὕτως , as the actual facts stand, emphatic (“sic maxime non aliter,” Fritzsche). εὐδοκία , a pleasure, an occasion of pleasure; hence a purpose, a state of matters embodying the Divine Will, a Hellenistic word, as is also the verb εὐδοκέω ( cf. 1Co 1:21 , where the whole thought is similar). Christ resigns Himself to God’s will. But His tranquillity is due likewise to insight into the law by which new Divine movements find support among the νήπιοι rather than among the σοφοί .

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

God’s will is the only rule of righteousness.

This word showeth, that he contenteth himself in his father’s counsel.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

Even so, Father; for so it seemed good--the emphatic and chosen term for expressing any object of divine complacency; whether Christ Himself (see on Mat 3:17), or God's gracious eternal arrangements (see on Phi 2:13).

in thy sight--This is just a sublime echo of the foregoing words; as if Jesus, when He uttered them, had paused to reflect on it, and as if the glory of it--not so much in the light of its own reasonableness as of God's absolute will that so it should be--had filled His soul.

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 26. Even so, Father] ναι ο πατηρ. An emphatical ratification of the preceding address.

It was right that the heavenly wisdom, despised, rejected, and persecuted by the scribes and Pharisees, should be offered to the simple people, and afterwards to the foolish people, the Gentiles, who are the children of wisdom, and justify God in his ways, by bringing forth that fruit of the Gospel of which the Pharisees refused to receive even the seed.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

(26) For so it seemed good.—Literally, Yea, Father, [I thank Thee] that thus it was Thy good pleasure. The words recall those that had been spoken at our Lord’s baptism (“in whom I am well pleased,” Mat_3:17), and the song of the heavenly host on the night of the Nativity (“good will among men,” Luk_2:14). The two verses are remarkable as the only record outside St. John’s Gospel of a prayer like that which we find in John 17. For the most part, we may believe, those prayers were offered apart on the lonely hill-side, in the darkness of night; or, it may be, the disciples shrank in their reverence, or perhaps in the consciousness of their want of capacity, from attempting to record what was so unspeakably sacred. But it is noteworthy that in this exceptional instance we find, both in the prayer and the teaching that follows it in St. Matthew and St. Luke, turns of thought and phrase almost absolutely identical with what is most characteristic of St. John. It is as though the isolated fragment of a higher teaching had been preserved by them as a witness that there was a region upon which they scarcely dared to enter, but into which men were to be led afterwards by the beloved disciple, to whom the Spirit gave power to recall what had been above the reach of the other reporters of his Master’s teaching.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

26. Even so, Father: for] Translate: “yea Father [I thank thee] that, &c.”

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

All things are delivered unto me of my Father,.... This is to be understood of Christ, as mediator; for, as God, nothing was delivered to him; he had all things, all perfections, power, and glory his Father has; and is to be considered in the utmost extent: all persons are delivered to him, angels and men; good angels are delivered to him, to be confirmed in him, as their head, and to be made use of by him; spirits, evil spirits, which were subject to his disciples, are under him, and at his command and disposal; and their subjection to his disciples is owing to his power over them, which he communicated to them; all the elect of God are delivered to him, to be kept and saved by him; all the babes and little ones, to whom it was the Father's will to reveal the mysteries of grace, were his care and charge; all power in heaven, and in earth, are given unto him; and all the treasures of wisdom and knowledge are hid with him, which are distributed to any of the sons of men; all the blessings of grace, and the promises of the everlasting covenant, and all the glory and happiness of his people, are put into his hands:

and no man knoweth the Son, but the Father; the transcendent glories and perfections of his nature, as the Son of God; nor the whole of his work and office, as mediator: or all that is committed to his charge, as such: all that he was to do, and suffer, for his people; all that he had done for them, and should communicate to, and bestow upon them.

Neither knoweth any man the Father, save the Son; his essence and glory, his mind and will, his purposes and decrees, his counsels and covenant; the grace and love of his heart to his chosen people; what he has prepared and laid up for them, and will make them partakers of to all eternity;

and he to whomsoever the Son will reveal him; both himself, and his Father, and the grace and glory of each, which he does by his Spirit; who is a Spirit of wisdom and revelation in the knowledge of him; and which entirely depends on his own sovereign will and pleasure.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

26 Even so, Father: for so it seemed good in thy sight.

Ver. 26. Even so, Father, for so, &c.] Christ being tired out, as it were, by the untractableness of his hearers, turns him to his Father, and comforts himself with the consideration of his most wise decree and counsel: so must we in like case, accounting that we are a sweet savour unto God howsoever, even in them that perish, and that God shall have his end upon them, though we have not ours, 2Co 2:15.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Yea, Father, &c. St. John Chrysostom interprets this passage as if Christ would say, Go on, Father, as you have begun; or the sense may be, I give thee thanks, O Father, that it has pleased thee to act thus, that since the wise men of this world have rejected the gospel, thou hast deigned to manifest it to little ones. (Menochius)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

26. It seemed good — It was not so done by God from mere arbitrary unreasoning and absolute will, but because it was good. It seemed right to the Infinite Mind. It seems right to all right reason. There is no demand in this passage for those favourite phrases, “divine sovereignty,” “unfathomable and mysterious,” “good pleasure,” as if the divine administration were not founded in clear and obvious right.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

Even so; yea (Revised Version); nai . A renewed acceptance of the immediately preceding facts. Father. In ver. 25, Pater : here, o Pathr . There the term referred more directly to God as his own Father; here to him as Father of all, notwithstanding the methods he used. For. Giving the reason of Christ"s acceptance. That (Revised Version margin) would make this clause closely dependent on the preceding. But this seems unnatural. So; i.e. in this double method. It seemed good (it was well-pleasing, Revised Version) in thy sight (eudokia egeneto); literally, it was good pleasure before thee an Aramaism equivalent to "it was thy will". (compare the Targum of Jud_1:13:23 1Sa_12:22 wy awr; see also Mat_18:14) The phrase implies, not merely that it seemed good to God, but that, in a sense, it was his pleasure. For the workings out of the laws of truth must give pleasure to the God of truth. (On the aorist egeneto , see ver. 25, note)

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

26. Even so, Father, for so it seemed good, etc. “Even so” is better rendered “Yea.”

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

26. ναὶ ὁ πατήρ. ‘Yea, Father (I thank thee), that,’ &c. Not as in A.V., ‘Even so, Father, for,’ &c. For the nominative in place of vocative cp. Soph. El. 634,

ἔπαιρε δὴ σὺ θύμαθʼ ἡ παροῦσά μοι.

εὐδοκία. ‘Pleasure,’ in the sense of resolve or determination (see note, ch. Mat 3:17). The divine plan of discovery and revelation is a subject of thankfulness.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

26.] This is certainly a continuation of the foregoing discourse; and the ἀποκριθείς, which seems to have nothing to refer to, does in reality refer to the words which have immediately preceded. The ἐν ἐκείνῳ τῷ κ. is not chronological, but gives additional solemnity to what follows. There may have been a slight break in the discourse; the older interpreters, and Meyer, insert the return of the Apostles; but I do not see any necessity for it. The whole ascription of praise is an answer: an answer to the mysterious dispensations of God’s Providence above recounted. With regard to the arrangement in Luke, see note on Luk 10:21.

ἐξομολογοῦμαι] Not merely, ‘I praise Thee,’ but ‘I confess to Thee,’ ‘I recognize the justice of Thy doings;’ viz. in the words ναὶ ὁ πατὴρ ὅτι κ.τ.λ. Stier remarks that this is the first public mention by our Lord of His Father; the words in ch. 10:32, 33 having been addressed to the twelve (but see Joh 2:16). We have two more instances of such a public address to His Father, Joh 11:41; Joh 12:28; and again Luk 23:34. It is to be observed that He does not address the Father as His Lord, but as Lord of heaven and earth; as ὁ τὰ πάντα ἐνεργῶν κατὰ τὴν βουλὴν τοῦ θελήματος αὐτοῦ, Eph 1:11.

ἔκρυψας.… ἀπεκάλυψας] didst hide, and didst reveal in the deeper and spiritual sense of the words; the time pointed at being that in the far past, when the divine decrees as to such hiding and revealing were purposed. See 1Co 2:9-12.

ταῦτα, these mysterious arrangements, by which the sinner is condemned in his pride and unbelief, the humble and childlike saved, and God justified when He saves and condemns. These are ‘revealed’ to those who can in a simple and teachable spirit, as νήπιοι, obey the invitation in vv. 28-30, but ‘hidden’ from the wise and clever of this world, who attempt their solution by the inadequate instrumentality of the mere human understanding. See 1Co 1:26-31.

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

(L) 26. Yea, O Father, because so it was well-pleasing before Thee.] So Lk.—ὁ πατήρ] For the nominative used as the vocative, cf. Blass, p. 87, and 2729 ὁ βασιλεύς.—ἐγένετο εὐδοκία ἔμπροσθέν σου] is equivalent to the late Hebrew and Aramaic רצון מלפני, רעוא קדם Cf. יהי רצון מלפנין, B. Berakhoth 17a 29b, B. Taanith 24b, and אילו רעוא קדם יי״, Targ. Jud. 1323.

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.