Author: Charlie Garrett

Matthew 11:28

Charlie Garrett Daily Writing, Matthew (Written)

Wednesday, 16 July 2025

Come to Me, all you who labor and are heavy laden, and I will give you rest. Matthew 11:28

Note: You can listen to today’s commentary courtesy of our friends at the “Bible in Ten” podcast. (Click Here to listen).

You can also read this commentary, scrolling with music, courtesy of our friends at “Discern the Bible” on YouTube. (Click Here to listen), or at Rumble (Click Here to listen).

“You come to Me, all those laboring and having been encumbered, and I, I will give rest to you” (CG).

In the previous verse, Jesus spoke of the intimate connection of knowing the Father and the Son, and that knowing the Father can only come through the Son’s revelation of Him. Next, Jesus speaks some of the most comforting words found in all of Scripture, beginning with, “You come to Me.”

As noted, He just spoke of the Father/Son relationship. He is now building on that thought, not stating something disconnected from it. It is the hope of the human soul to be reconciled to God, to know that He hears and will respond to our prayers, and to feel assured that the relationship between the two is sound.

Even people who deny this know deep inside that it is true. When the greatest crises of life arrive, we utter prayers and ask God for relief. We want Him to favor our steps and bless our efforts. It is instilled in us, and such knowledge must be suppressed. Jesus is essentially saying, “If you want the favor of the Father, come to Me.” He next defines who He is referring to, saying, “all those laboring and having been encumbered.”

The first word, kopiaó, was already seen in Matthew 6:28. It signifies to labor, toil, be wearied, etc. The second word, phortizó, translated as encumbered, is new. It signifies to load up, as in a vessel or on an animal. Figuratively, it gives the sense of overburdening. A single word that fits this thought is “encumbered.”

The words speak of those who are working to please God, feeling the weight and burden of both the law and their sin, which is imputed from violating the law. Add in the doctrines of the leaders of Israel, and the weight upon the people’s souls would have been a heavy burden. And yet, in their attempts to be pleasing through their efforts, they only felt more disconnected from God.

This is the problem with law. It seizes the moment and traps us, just as it did with our first father. Paul carefully and precisely details this in Romans. The weight and burden of the law could never provide rest to the people. On the other hand, Jesus emphatically declares, “and I, I will give rest to you.”

Here is a new verb, anapauó. It signifies completing a process. The thought is that of giving or experiencing rest after a needed task is complete. One can think of finishing a job and stopping for refreshment.

What is one of the main purposes of the plan of redemption? It is to return man to the state of rest that existed at the beginning –

“Thus the heavens and the earth, and all the host of them, were finished. 2 And on the seventh day God ended His work which He had done, and He rested on the seventh day from all His work which He had done. 3 Then God blessed the seventh day and sanctified it, because in it He rested from all His work which God had created and made.” Genesis 2:1-3

This is why Jesus spoke of the Father/Son relationship before speaking of the granting of rest. The word used by Jesus here is not the same as a Sabbath rest, but it would be what one does on a Sabbath rest. There is the week of toil followed by the Sabbath. The rest that occurs on that day would be the refreshing effect that is realized.

God rested from His labors. That state of rest was set forth for man to eternally enjoy His Creator in a harmonious relationship. But that relationship was disrupted through sin. Sin came by a violation of law.

Adding more law to man only increased the knowledge and imputation of sin. Jesus, without yet explaining how He would do it, asks those around Him to trust Him. The rest that was lost would be restored through Him. To make that happen, Jesus said this in John’s gospel –

“But Jesus answered them, ‘My Father has been working until now, and I have been working.’” John 5:17

“But I have a greater witness than John’s; for the works which the Father has given Me to finish—the very works that I do—bear witness of Me, that the Father has sent Me.” John 5:36

The Father is working through the Son to effect the redemption of man. Jesus is the One who offers and grants God’s rest to His people. As it says in Hebrews 4:3, “For we who have believed do enter that rest…”

Life application: Jesus has promised rest, the rest offered by the Father through Him, to His people. How would this come about? What works can we do to be right with God? Paul says in Romans 7 –

“What shall we say then? Is the law sin? Certainly not! On the contrary, I would not have known sin except through the law. For I would not have known covetousness unless the law had said, ‘You shall not covet.’ 8 But sin, taking opportunity by the commandment, produced in me all manner of evil desire. For apart from the law sin was dead. 9 I was alive once without the law, but when the commandment came, sin revived and I died. 10 And the commandment, which was to bring life, I found to bring death. 11 For sin, taking occasion by the commandment, deceived me, and by it killed me. 12 Therefore the law is holy, and the commandment holy and just and good.” Romans 7:7-12

The law only exacerbates man’s problems. When there is no law, there is no imputation for wrongdoing. But when a law is introduced, violating that law brings about guilt. This is why Jesus came. He was born under the law to fulfill it for those who could never do so. In His fulfillment of the law, He now imparts His righteousness to those who trust Him and His accomplishments.

In believing this good news, a person moves from law to grace. There is no longer the imputation of sin because that person is no longer under law. This is what Jesus is telling the people. He is the offering of God for release from the burden and toiling that man faces. He is the One to grant God’s rest. Through Him, harmony between the Creator and His creatures is restored.

“This is the work of God, that you believe in Him whom He sent.” John 6:29

Lord God, thank You for the giving of Your Son for our transgressions. He has lifted our burden! He has restored us to You! In Him, we have found Your promised rest. Thank You, O God, for Jesus Christ our Lord. Amen.

 

Matthew 11:27

Charlie Garrett Daily Writing, Matthew (Written)

Tuesday, 15 July 2025

All things have been delivered to Me by My Father, and no one knows the Son except the Father. Nor does anyone know the Father except the Son, and the one to whom the Son wills to reveal Him. Matthew 11:27

Note: You can listen to today’s commentary courtesy of our friends at the “Bible in Ten” podcast. (Click Here to listen).

You can also read this commentary, scrolling with music, courtesy of our friends at “Discern the Bible” on YouTube. (Click Here to listen), or at Rumble (Click Here to listen).

“All, it was delivered to Me by My Father. And none, he knows the Son if not the Father, nor any he knows the Father if not the Son, and whom if the Son He should will to reveal” (CG).

In the previous verse, Jesus acknowledged the Father’s decisions, noting that it was satisfaction before Him. Now, to build upon that thought, He next says, “All, it was delivered to Me by My Father.”

The context of the word “all” determines the meaning. He has just referred to things hidden by the Father from the wise and prudent but which have been revealed to infants. Jesus is saying that these hidden things have been delivered to Him by His Father. He is the central focus of the illumination of the plan that the Father has set forth. From there, He continues with, “And none, he knows the Son if not the Father.”

Jesus has rebuked the cities where His miracles took place. He came in the Father’s name because He is the Messiah. Only the Father knew this at first because He was with the Father in the beginning. Eventually, the time came for God to reveal Himself in the Person of Jesus, the incarnate Word and the Son of God. Only the Father could reveal this because He came from the Father –

 “Jesus said to them, ‘If God were your Father, you would love Me, for I proceeded forth and came from God; nor have I come of Myself, but He sent Me.’” John 8:42

God could have established His covenant with the Peruvians or the Thai people. Instead, it was with Israel. He chose them to reveal Himself and His plans and purposes. At a certain point, He could have chosen someone named Ben Gad to witness to Israel. Instead, He chose Isaiah. He could have chosen Gibeah to be His capital, but He instead chose Jerusalem.

God has been guiding the plan of redemption in a carefully set forth and methodically implemented way that ultimately leads to the coming of Christ. Along the way, He selected people to receive, write, and compile His word. The word tells of Christ Jesus, but not everyone has accepted that premise. But the Father knows the Son. Likewise, Jesus continues, saying, “nor any he knows the Father if not the Son.”

Because Jesus came from God, He intimately knows the Father. They are in eternal union. The knowledge of the Father is thus to be understood as knowing the Son. Again, Jesus said this to them explicitly –

“Then they said to Him, ‘Where is Your Father?’
Jesus answered, ‘You know neither Me nor My Father. If you had known Me, you would have known My Father also.’” John 8:19

Jesus unambiguously ties the knowledge of Himself to having knowledge of the Father. If the Son is rejected, the Father is by default rejected. It would make no sense to say, “I want that piece of bread, but I don’t want the dough in it.” The dough is the bread, and the bread is the dough. How much more is God One!? He is. He is unchanging. He is One. With this stated, His words of this verse finish with, “and whom if the Son He should will to reveal.”

Jesus uses the same word, apokaluptó, to take off the cover and thus disclose, that He just used in verse 11:25. He is tying the two thoughts together –

…You revealed them to infants
… and whom if the Son He should will to reveal

The hidden things of God are revealed by God. His word didn’t come through the Edomites or Moabites. It came through Israel. God revealed Himself to Abraham, He covenanted with him, and continued His revelation through a particular chosen line. He presented Himself to Israel at Mount Sinai in a formal, covenant-making way.

He revealed His faithfulness to them despite their constant turning from Him. He sent His word through the prophets. He judged, exiled, and returned the people at the time of the Babylonian exile. He faithfully maintained them under foreign rule, and He sent His Messiah into the world at the time prophesied in His word.

And there stood Jesus, the fulfillment of all that God laid forth from the beginning. And yet, despite His works that validated His messiahship, the people refused to believe. The wise and sagacious of Israel, the stewards of God’s word, failed to believe their own writings –

“And the Father Himself, who sent Me, has testified of Me. You have neither heard His voice at any time, nor seen His form. 38 But you do not have His word abiding in you, because whom He sent, Him you do not believe. 39 You search the Scriptures, for in them you think you have eternal life; and these are they which testify of Me. 40 But you are not willing to come to Me that you may have life.” John 5:37-40

Despite their failure to acknowledge the Son and thus the Father, there are those who believe. These are those to whom the Father and the Son are revealed –

“He came to His own, and His own did not receive Him. 12 But as many as received Him, to them He gave the right to become children of God, to those who believe in His name: 13 who were born, not of blood, nor of the will of the flesh, nor of the will of man, but of God.” John 1:11-13

The choice of revealing by God is not active in the sense that God says, “I will make this person believe and this person not believe.” Rather, the choosing spoken of here is in the sense of, “I will present My Son to the world. Some will believe Him, some will not. Those who do are those whom I have chosen to reveal Myself to.” Paul confirms this when he says –

“Therefore, King Agrippa, I was not disobedient to the heavenly vision, 20 but declared first to those in Damascus and in Jerusalem, and throughout all the region of Judea, and then to the Gentiles, that they should repent, turn to God, and do works befitting repentance.” Acts 26:19, 20

Paul could have said, “I just cannot accept these things. I am checking into a hospital to clear my head and get back to my work. However, he had sufficient evidence to support his calling. He chose to accept it, and he continued on in his apostleship from there.

Life application: Because of what Jesus says in His words in Matthew 11:27, and because it aligns with everything He said and that the Bible proclaims concerning a right relationship with God, there is a formula we must consider.

Jesus is not physically here among us today. Jesus has claimed that we cannot know the Father without knowing Him. We cannot know Jesus, because of His absence, without knowing the word that tells of Him –

You cannot know God without knowing Jesus.
You cannot know Jesus without knowing the word that reveals Jesus.
Therefore, you cannot know God without knowing the word.

Read and know the Bible if you desire to know, be pleasing to, and have a right relationship with the God who created all things. And when you read it, look for Jesus. In finding Jesus, you will find the Father –

“Do not think that I shall accuse you to the Father; there is one who accuses you—Moses, in whom you trust. 46 For if you believed Moses, you would believe Me; for he wrote about Me. 47 But if you do not believe his writings, how will you believe My words?” John 5:45-47

The word tells of Jesus. To accept the writings of the word, one must accept Jesus. And in knowing Jesus, God will be made manifest –

“No one has seen God at any time. The only begotten Son, who is in the bosom of the Father, He has declared Him.” John 1:18

Jesus is the One who exegetes the Father, declaring Him to the world. Look to Jesus and you will find God.

Lord God, help us to fix our eyes on Jesus. In doing so, we will have our eyes on You because You have revealed Yourself through Him. May we always come to Your word with this in mind as we seek out Your glory in the manner You have chosen to reveal it. Amen.

 

Matthew 11:26

Charlie Garrett Daily Writing, Matthew (Written)

Monday, 14 July 2025

Even so, Father, for so it seemed good in Your sight. Matthew 11:26

Note: You can listen to today’s commentary courtesy of our friends at the “Bible in Ten” podcast. (Click Here to listen).

You can also read this commentary, scrolling with music, courtesy of our friends at “Discern the Bible” on YouTube. (Click Here to listen), or at Rumble (Click Here to listen).

“Yes, Father, for thus it was satisfaction before You” (CG).

In the previous verse, Jesus acknowledged the Father’s plan concerning the reception of His revelation to the people. It is hidden from the wise and sagacious, and yet it is revealed to infants. Because of this, He next says, “Yes, Father, for thus it was satisfaction before You.”

Jesus introduces the term eudokia, a noun signifying satisfaction. It is that which is good or beneficial to someone. What God does is an extension of Himself. When He created, it was proclaimed good. The goodness of the creation was a result of His goodness. The wisdom in creation is an extension of His wisdom.

In the plan of redemption, there is no room for haughtiness. When God came in the Person of Jesus, He was lowly before others, even to the point of washing their feet. He possessed all of heaven’s power and authority, and yet, He did not use that which was at His disposal to secure obedience from His creatures, rule over His world, or seek protection from the torture of the cross.

If the Creator is mild and meek in this manner, it is to be expected that people will likewise reflect this quality when coming to Him for salvation.

Life application: Considering Jesus’ words to His Father, it is a remarkable attestation as to why those who observe the law since Jesus’ fulfillment of it are so odious to God. He came in the Person of Jesus, placing Himself under the law that He gave to Israel. He fulfilled it on behalf of those who could never meet its demands, as evidenced by almost 1500 years of people living and dying under it.

No person was found worthy to attain life through the law. But Jesus, because He is God, was both qualified and capable of fulfilling it, and He did. It is through His effort that relief from sin and the law is granted.

For a person to place himself, or continue to place himself, under the law after hearing about what Jesus did, is to essentially say, “Great job, God. You did well, but I can do even better.” It is essentially a slap in the face of Christ, rebuking Him for daring to say that we must come to Him by faith, apart from our efforts.

Let us not be found in such an arrogant state, dismissive of the work accomplished by God Himself in order to bring us reconciliation with Him.

“Therefore, when He came into the world, He said:
‘Sacrifice and offering You did not desire,
But a body You have prepared for Me.
6 In burnt offerings and sacrifices for sin
You had no pleasure.
7 Then I said, ‘Behold, I have come—
In the volume of the book it is written of Me—
To do Your will, O God.’” Hebrews 10:5-7

Jesus came to do the will of the Father. He did just that. Through His effort, the law is annulled. If you want to be pleasing to God, trust in what He has done, not in what you think you can do. To God be the glory.

Lord God, forgive us for making everything about ourselves. May we exalt and glorify You. May we hold fast to Your goodness in the giving of Jesus for our reconciliation and fellowship. Praise be to You alone, O God. Amen.

 

1 Samuel 2:1-11 (I Rejoiced in Your Salvation)

Charlie Garrett 1 Samuel (Written), Recent Sermons (Written)

Artwork by Douglas Kallerson

1 Samuel 2:1-11
I Rejoiced in Your Salvation

(Typed 21 April 2025) Mario Bergoglio, the pope, died the day I typed this sermon. Though his record of apostasy doesn’t match the typology of what is seen in the passage today, the Roman Catholic Church is essentially a works-based structure.

Any works-based sect of Christianity will openly declare salvation by grace through faith. Even Hebrew Roots observants will do this because it is what the New Testament proclaims. However, their doctrines are proof this is untrue when you check them out.

For example, Roman Catholicism both acknowledges and denies the all-sufficiency of Christ’s atonement. It says that what Christ did is sufficient, because that is what the Bible says. But then their doctrine teaches purgatory, which is contrary to salvation by faith. Instead, they teach doing things, either here or there, to obtain final salvation.

Confessionals, acts of contrition, and other such tenets of the faith either implicitly or explicitly deny the all-sufficiency of Christ’s work. And the Roman Catholic Church contains canons that come into absolute contradiction to Scripture.

Text Verse: “Do not be deceived, God is not mocked; for whatever a man sows, that he will also reap. 8 For he who sows to his flesh will of the flesh reap corruption, but he who sows to the Spirit will of the Spirit reap everlasting life.” Galatians 6:7,8

At the Council of Trent, which was a knee-jerk reaction to the Reformation, the Roman Catholic Church published numerous canons. Seven of them contradict Scripture, and because of what they proclaim, they by default consider Paul a heretic. One of them actually defines Jesus as one.

However, each one brings the work of Jesus into what they call a state of anathema. I won’t read all of them, but I will include them in the written sermon so people can see what I am talking about.

———————————-

Canon 10. If any one saith, that by faith alone the impious is justified; in such wise as to mean, that nothing else is required to co-operate in order to the obtaining the grace of Justification, and that it is not in any way necessary, that he be prepared and disposed by the movement of his own will; let him be anathema.

Canon 11. If any one saith, that men are justified, either by the sole imputation of the justice of Christ, or by the sole remission of sins, to the exclusion of the grace and the charity which is poured forth in their hearts by the Holy Ghost, and is inherent in them; or even that the grace, whereby we are justified, is only the favour of God; let him be anathema.

Canon 12. If any one saith, that justifying faith is nothing else but confidence in the divine mercy which remits sins for Christ’s sake; or, that this confidence alone is that whereby we are justified; let him be anathema.

Canon 23: “lf any one saith, that a man once justified can sin no more, nor lose grace, and that therefore he that falls and sins was never truly justified; or, on the other hand, that he is able, during his whole life, to avoid all sins, even those that are venial,- except by a special privilege from God, as the Church holds in regard of the Blessed Virgin; let him be anathema.”

Canon 24:  “If any one saith, that the justice received is not preserved and also increased before God through good works; but that the said works are merely the fruits and signs of Justification obtained, but not a cause of the increase thereof; let him be anathema.”

Canon 30:  “If any one saith, that, after the grace of Justification has been received, to every penitent sinner the guilt is remitted, and the debt of eternal punishment is blotted out in such wise, that there remains not any debt of temporal punishment to be discharged either in this world, or in the next in Purgatory, before the entrance to the kingdom of heaven can be opened (to him); let him be anathema.”

Canon 33:  “If any one saith, that, by the Catholic doctrine touching Justification, by this holy Synod inset forth in this present decree, the glory of God, or the merits of our Lord Jesus Christ are in any way derogated from, and not rather that the truth of our faith, and the glory in fine of God and of Jesus Christ are rendered (more) illustrious; let him be anathema.

———————————-

As I said, people who teach heresy avow that salvation is by grace through faith, but then their underlying doctrines and dogmas deny it. We have to be aware of what we believe and of the teachings of those we follow. To not do so is unwise.

God has given us His written word. It cannot be supplemented or changed by man and still remain His word. It must be accepted and evaluated as it is. Regardless of anything else you may glean from this sermon, it is hoped that you will do this.

Great and true things are to be found in His superior word. And so, let us turn to that precious word once again, and… May God speak to us through His word today, and may His glorious name ever be praised.

I. She Begat Seven (verses 1-5)

And Hannah prayed and said:

As in verse 1:10, the verb is reflexive: vatithepalel khanah vatomer – “And she interceded herself, Hannah, and she said.” Hannah is interceding directly to the Lord. This time, instead of petitioning the Lord for a child, she is praising Him, rejoicing that she has a child.

This intercession has become known as the Song of Hannah, one of the four songs of the women of the Bible. The first was the Song of Miriam in Exodus 15. The next was the Song of Deborah in Judges 5. The third is Hannah’s Song. The last is the Song of Mary found in Luke 1. Of her intercession of praise and prophecy, she begins with…

1 (con’t) “My heart rejoices in the Lord;

alats libi beYehovah – “It exulted, my heart, in Yehovah.” She introduces a word to Scripture, alats, to jump for joy, and thus, to exult. In Scripture, the heart is the seat of moral preference. G. Archer says it is the desire-producer that makes us tick. In other words, her deep-seated moral preference is to exult in the Lord.

One can imagine Hannah as she stands before the Lord after she presented her son to Eli as vowed. The pain in her heart at the separation is actually overtaken by joy because of the significance of the act.

Samuel is in the care of the Lord, and she can trust that whatever happens, it will be because of His guiding hand upon him. In addition, the stain of being barren no longer rests upon her. The two thoughts meld into one point of exultation, which is next expressed in a result…

1 (con’t) My horn is exalted in the Lord.

ramah qarni beYehovah – “It exalted, my horn, in Yehovah.” The qeren, horn, is derived from the verb qaran, signifying to push or gore. Figuratively, it means to send out rays, and thus to shine. This conveys the idea of prominence, exaltation, and strength. This is how it is used in 2 Samuel (and elsewhere) –

“The Lord is my rock and my fortress and my deliverer;
3 The God of my strength, in whom I will trust;
My shield and the horn [qaran] of my salvation,
My stronghold and my refuge;
My Savior, You save me from violence.” 2 Samuel 22:2, 3

One can get a sense of what she is referring to by revisiting what was said in Chapter 1 –

“And she will vex her rival, also vexation, in order to cause to tumble her. For He closed, Yehovah, via her womb.” 1 Samuel 1:6 (CG)

She was abased because the Lord closed her womb. Peninnah vexed her, indicating that she, not Hannah, was favored by the Lord. Her words implied that Hannah’s barren state was a punishment from Him.

Now, Hannah can say her horn, her strength, is exalted in Yehovah. It implies that she has not only overcome her barrenness, but the once lofty state of her rival as well. Therefore…

1 (con’t) I smile at my enemies,

rakhav pi al oyevay – “It broadened, my mouth, upon ‘my hatings.’” Hannah has gone from the heart to the horn and now to the mouth. The first two were “in Yehovah.” This one is “upon my hatings.” She has triumphed over Peninnah and her children because this has been done in Yehovah.

It is a clear sign of the Lord’s divine favor when a barren womb becomes fruitful. Saying her mouth broadened means that in times past, she took the taunts of Peninnah quietly, without responding. But now she could openly exalt the Lord as the One who heard and responded to her intercession. She had her calculator handy and it told her that one plus one equals two…

1 (con’t) Because I rejoice in Your salvation.

ki samakhti bishuathekha – “For I rejoiced in Your salvation.” The feminine noun yeshuah signifies something saved. Her words proclaim the state of salvation or deliverance in which she stands. Her enemies can no longer stand over her in accusation and condemnation. Instead, she has been delivered and she can openly speak against them. She, not they, has the upper hand.

Each of the three previous clauses is a result of this one –

* Her heart exulted in Yehovah.
* Her horn exalted in Yehovah.
* Her mouth broadened upon her hatings.
For she rejoiced in Yehovah’s salvation.

Because of this, she goes from proclaiming her state to explaining His…

2 “No one is holy like the Lord,

ein qadosh ka’Yehovah – “Naught holy according to Yehovah.” The word qadosh, holy, is from qadash, to be (or make) clean in the ceremonial or moral sense. As such, it is being set apart from that which is not. For example, Aaron and his sons were set apart, made holy, to the Lord.

When Aaron’s two eldest failed to be holy and honor the Lord as such, He struck them. In response to this –

“And Moses said to Aaron, ‘This is what the Lord spoke, saying:
“By those who come near Me
I must be regarded as holy;
And before all the people
I must be glorified.”’” Leviticus 10:3

Hannah is proclaiming that no one is as morally set apart as the Lord is. He is absolutely perfect in His being. There is no lack in Him, and there is nothing that could mar or tarnish His moral perfection. The reason for this is…

2 (con‘t) For there is none besides You,

ki ein biletekha – “For naught except You.” Yehovah stands alone. He is the only God, and beside Him, there is no other. Paul speaks about this –

“Therefore concerning the eating of things offered to idols, we know that an idol is nothing in the world, and that there is no other God but one. 5 For even if there are so-called gods, whether in heaven or on earth (as there are many gods and many lords), 6 yet for us there is one God, the Father, of whom are all things, and we for Him; and one Lord Jesus Christ, through whom are all things, and through whom we live.” 1 Corinthians 8:4-6

Despite the innumerable false gods derived from man’s contrivances, there is only one God. Hannah understood this, acknowledging that what transpired was foretold by Eli’s prophetic utterance and fulfilled in Samuel’s birth. No other god could do this.

2 (con‘t) Nor is there any rock like our God.

v’ein tsur kelohenu – “And naught rock according to our God.” The tsur, rock, comes from a primitive root meaning to cramp. Taken figuratively, it means to confine, besiege, fortify, be an adversary, and so forth. Thus, the noun would mean Besieger, Confiner, etc. This is the idea of this type of rock.

The word is used numerous times in the Bible when referring to the Lord. Speaking of the gods of the nations, Moses proclaimed, “For their rock is not like our Rock (Deuteronomy 32:21). Hannah’s utterance repeats this thought.

The words of Hannah are mirrored by those of the Lord in Isaiah –

“Thus says the Lord, the King of Israel,
And his Redeemer, the Lord of hosts:
‘I am the First and I am the Last;
Besides Me there is no God.
7 And who can proclaim as I do?
Then let him declare it and set it in order for Me,
Since I appointed the ancient people.
And the things that are coming and shall come,
Let them show these to them.
8 Do not fear, nor be afraid;
Have I not told you from that time, and declared it?
You are My witnesses.
Is there a God besides Me?
Indeed there is no other Rock;
I know not one.’” Isaiah 44:6-8

Because of the surety of Hannah’s proclamation, she continues…

3 “Talk no more so very proudly;

Though the sense is correct, the NKJV lacks the structure and poignancy of the Hebrew: al tarbu tedaberu gevohah gevohah –

“Not you will cause to increase –
You will speak elevated, elevated?”

In other words, Hannah is thinking of Peninnah as she says, “You will never have the chance again to speak further as you have in the past.” The question, then, is rhetorical. It means that Peninnah’s words will never again be elevated. The repetition marks out profound irony. “Your words demeaned me, but I am now in a position superior to you.” Therefore…

3 (con’t) Let no arrogance come from your mouth,

The words seemingly make no sense, and so translations are all over the place. They add words, change the form of the verb, make stuff up, etc.: yetse athaq mipikhem – “It will come, impudence, from your mouth.” Hannah provides another new word to Scripture, athaq, impudence. It is derived from atheq, to remove, and thus signifying being impudent.

She is not speaking about right now (Let no). Rather, it is speaking of the past, but as if it is now (It will come). She is referring to what she just said, “You will never have the chance to speak as you did, which was (at the time) it will come, impudence, from your mouth.”

The thought can be paraphrased, saying, “You won’t speak proudly anymore when nothing but impudence was coming from your mouth.” Though speaking of Peninnah, the words can be applied to any enemy of the Lord’s plans.

3 (con’t) For the Lord is the God of knowledge;

The noun is plural: ki el deoth Yehovah – “For God knowledges, Yehovah.” Again, we have a new word, deah. It is a feminine noun signifying knowledge. The plural indicates understanding in all disciplines and matters. The Lord is aware of all things, understands all things, and as such, nothing is outside of His understanding.

Hannah is still looking back on Peninnah’s vexing and how the Lord revealed that her words and actions were incorrect and unwarranted. Even if the Lord allowed Hannah’s barrenness, His plan for her was to bear and be exalted. Further…

3 (con’t) And by Him actions are weighed.

velo nithkenu alileoth – “And not they were weighed – acts.” The written text is different than the oral. The oral, which most translators use, says, “And to Him, they were weighed, acts.” This is sufficiently paraphrased by the NKJV. The written, though seemingly without sense, is certainly correct.

The word alilah refers to an exploit (of God) or performance (of man). It is something done, and thus an act. The things done by Peninnah were of no value and were not worthy of weighing for merit.

As for the word, takan, to weigh, it is also new. It signifies to measure out. This can be by weight or dimension. As such, it can be figuratively applied to pondering, etc.

In light of how things have transpired between Hannah and Peninnah, Hannah now speaks in general terms about the workings of the Lord…

4 “The bows of the mighty men are broken,

Her words are blunt and forceful: qesheth giborim khatim – “Bow mighties – shatterings.” The words speak of defeat. The (singular) bow of the (plural) mighties turning into many shatterings gives the sense of the combined skill of many archers being collectively gathered and crushed. In contrast to this…

4 (con’t) And those who stumbled are girded with strength.

v’nik’shalim az’ru khayil – “And they being tottered, they are girded – valor.” The word kashal signifies to totter or waiver. Whereas the bow of the mighties is shattered, those who were tottered are now girded in a state of valor. Hannah is using this general statement as a reflection of what was and now is concerning her and Peninnah. Next…

5 Those who were full have hired themselves out for bread,

seveim balekhem nisekaru – “Satiated in the bread, they were hired.” The NKJV is right in the meaning. Those who sat full from feasting on bread are now hired out. On the other hand…

5 (con’t) And the hungry have ceased to hunger.

ureevim khadelu – “And hungry, they were flabby.” The word khadal means to be flabby. As such, it will often signify to desist, as if the person quits a thing and sits around idly after that. The sense here is that those who were hungry have been filled and now sit around filled to the brim.

The words are similar in thought to those of Mary –

“He has filled the hungry with good things,
And the rich He has sent away empty.” Luke 1:53

Continuing with her general examples, she says…

5 (con’t) Even the barren has borne seven,

Rather: ad aqarah yaledah shivah – “Until sterile, she begat seven.” The meaning is that the one who remained sterile for a set period suddenly begot seven. It is the number of spiritual perfection. Hannah is not saying that she had or would bear seven children. Verse 2:21 says that she bore three sons and two daughters.

Rather, she is identifying the one who was sterile as the one whose children will result in the spiritually perfect number. As her words are directed by the inspiration of the Lord, what she says is making a point concerning other matters. Understanding this, she continues…

5 (con’t) And she who has many children has become feeble.

verabath banim umelalah – “And abundant sons, she was drooped.” The sense is that despite having many sons, her foe, who is represented by general words concerning anyone, would languish.

Remember that Hannah has just handed Samuel over to the Lord and is interceding directly to the Lord in the presence of anyone with her. This would have probably included Elkanah and maybe even the whole family.

But even if she is the only one standing there, she is referring to her state as opposed to that of Peninnah.

A rivalry exists between the two
One that will not end
What is man to do
Toward which should his ear bend

One says, “You can do it!”
The other says, “No, it’s not true”
*“Keep on going! Don’t you quit!
No… that is not what you should do”

*“Don’t listen to her, how can she know?”
*“Listen to me, I have seen it all”
“Don’t listen, keep up your show!”
*“No… if you do, you’re headed for a fall”

II. They Will Be Muted (verses 6-11)

6 “The Lord kills and makes alive;

The first verb is causative: Yehovah memith u-mekhayeh – “Yehovah causing to kill, and reviving.” The words are a repeat of the Lord’s words from Deuteronomy 32:29, “I will cause to kill and I revived.”

Scholars generally agree that the words are figurative, as if someone is brought down to near death or rescued from it. But why would Hannah say that?

Rather, she is making a proclamation about the capabilities of the Lord, where nothing is impossible for Him. He is the One who causes to kill, and He is the One capable of reviving the same. Likewise, she continues with…

6 (con’t) He brings down to the grave and brings up.

morid sheol vayaal – “Causing to descend – Sheol, and He caused to ascend.” This is the response to each previous action. When someone is caused to be killed, he descends to Sheol. When someone is revived (from the dead), he is caused to ascend from there. Whatever the Lord determines, that is what comes to pass.

7 The Lord makes poor and makes rich;

Yehovah morish umaashir – “Yehovah causing to impoverish, and causing to accumulate.” The word yarash signifies to occupy. When Israel came into the land, they inherited it while disinheriting the occupants. The idea is that the Lord disinherits someone from his wealth. He also allows man to, ashar, accumulate. Paul speaks of this –

“For who makes you differ from another? And what do you have that you did not receive? Now if you did indeed receive it, why do you boast as if you had not received it?” 1 Corinthians 4:7

Whatever we have, earned wealth, knowledge, spiritual blessings, etc., all of it ultimately came from the Lord. What we have, therefore, is a result of His hand upon us. The thought is repeated using different terms…

7 (con’t) He brings low and lifts up.

mashpil aph meromem – “Causing to depress and exalting.” Hannah introduces another new word, shaphel, to depress or sink. It is usually used in the sense of abasement. That is then contrasted with the idea of exalting. Both ideas are at the Lord’s directive and occur because of His guiding hand.

8 He raises the poor from the dust

meqim meaphar dal – “Causing to rise from dust – dangling.” The word dal is from dalal, to be feeble. That is figuratively applied to the poor. The sense here is that those who are so poor they dangle in the dust are raised up by the Lord. Likewise…

8 (con’t) And lifts the beggar from the ash heap,

meashpoth yarim evyon – “From offscouring, He will cause to rise – destitute.” The word ashpoth, is new. It comes from shaphah, to abrade. As such, it literally signifies offscouring. However, most translate this as dung or dunghill. Some more rightly say filth or refuse, which is closer to offscouring.

In Nehemiah, there is a gate mentioned four times using this word. As such, it is probably rightly termed the Refuse Gate, meaning the gate through which people hauled out their trash. One can see a beggar sitting in the offscouring of the city when the Lord raises him from that…

8 (con’t) To set them among princes

There is no pronoun: lehoshiv im nedivim – “To cause to sit with willing.” The first two clauses are spoken in a general sense. This clause is too. Whether one or many is being referred to, the Lord causes such to sit with the nedivim, those willing.

The word nadiv comes from nadav, to volunteer, as in offering willingly, such as when the people willingly brought their offerings to the Lord for the building of the tabernacle.

At times, it signifies a noble or a prince, but it appears that willing is the best sense of the word here. It is these willing ones who are next referred to with a plural pronoun…

8 (con’t) And make them inherit the throne of glory.

vekhise khavod yanekhilem – “And throne, glory, He will cause them to inherit.” The willing will inherit a throne of glory, and this can even include those once dangling (meaning poor) and/or destitute…

8 (con’t) “For the pillars of the earth are the Lord’s,

ki leYehovah metsuqe erets – “For to Yehovah, compressings earth.” Hannah continues with new and rare words, introducing the matsuq. It is only found here and in 1 Samuel 14:5. It is derived from tsuq, to compress.

Thus, it may signify something narrow like a pillar. However, this is not the sense in its other use. Therefore, it is best to stick with a literal meaning, compress. Whatever the actual intent of the words, it is clear that they refer to His creative handiwork.

He is the One who made these compressings…

8 (con’t) And He has set the world upon them.

vayasheth alehem tevel – “And He placed upon them world.” This is yet another new word, tevel. It is derived from yaval, to flow or causatively, to bring (usually with pomp). Strong’s sees the connection as the earth (which is moist) and thus, inhabited.

Saying “world” is therefore probably the intent. This is because its other uses give this sense and, at times, it is set in parallel with the word translated as earth –

“To You – heavens,
Also to You – earth [arets],
World [tevel] and her fullness,
You – You set them.” Psalm 89:11 (CG)

The point of this is that just as He has created, established, and set the world according to His decision, so He can do to the dangling and destitute.

9 He will guard the feet of His saints,

ragle khasido yishemor – “Feet His benevolent, He will guard.” As earlier, there is a difference between the written and the oral reading. The written says “His benevolent” in the singular. The oral says “His benevolent” in the plural. The adjective khasid is from khasad, to be kind. Thus, it refers to one who is benevolent.

To guard one’s feet is to keep from stumbling. Hannah’s use of the singular signifies any number of people. She is talking to anyone, any number, who will listen. In contrast to this singular identifier…

9 (con’t) But the wicked shall be silent in darkness.

u-reshaim bakhoshekh yidamu – “And wicked – in the darkness, they will be muted.” Whereas there is one benevolent representing any who are such, there are many wicked, identified as such. While the Lord guards the feet of His benevolent, He also mutes the wicked in darkness.

Think of the people you know. Some are normally silent about things, walking circumspectly. The wicked, on the other hand, are noisy and are always mouthing off. As such, the Lord will do these things…

9 (con’t) “For by strength no man shall prevail.

ki lo vekoakh yigbar ish – “For not in vigor, he will be strong – man.” Remember that Hannah is using generalities while referring to how things turned out between her and Peninnah. It is the point of her interceding and praising the Lord.

Therefore, she uses these words as contrasting thoughts between her and the one vexing her. The word koakh is often rightly translated as strength, but it points to the force behind it. Thus, vigor. It is not the vigor of a person that causes a man to prevail. Rather, it is the hand of the Lord that brings it about.

10 The adversaries of the Lord shall be broken in pieces;

Y’hovah yekhatu merivo alo –

“Yehovah:
They will sink – he causing to grapple upon Him.”

For a third time, the written does not match the oral –

Written: they will sink – he causing to grapple upon Him.
Oral: they will sink – they causing to grapple upon Him.

The written is surely correct. Hannah is still speaking in the singular while referring to any number of people. Any one of them is her subject.

She introduces the verb nakheth. It signifies to sink. In 2 Samuel 22:35, it says –

“Teaching my hands to the war,
And He will sink [nakheth], bow bronze, my arms.” 2 Samuel 22:35 (CG)

The idea is that through the strength of the Lord, David could grab a bow of bronze and cause it to bend, as if sinking.

The other word Hannah uses is riv. It signifies to grapple. The thought first introduces the name, Yehovah. There is then a pause indicating that He is the subject. It next defines what is being said about Him, which is that those who attempt to grapple with Him will sink. She then continues…

10 (con’t) From heaven He will thunder against them.

Rather: ba’shamayim yareem – “In the heavens – may He cause to tumble.” Hannah is saying that Yehovah is in the heavens, but she is telling Him (the verb is a jussive) to act by causing anyone who would grapple with Him to tumble. She next repeats His name. This should be followed by a pause…

10 (con’t) The Lord will judge the ends of the earth.

Yehovah yadin aphse arets –

“Yehovah:
He will judge extremity earth.”

This means that anywhere men are, even to the earth’s extremity, He will judge those people. This will be through the One He selects, as is expressly stated in the next two clauses…

10 (con’t) “He will give strength to His king,

veyiten oz lemalko – “And He will give strength to His King.” The words are purely prophetic because there was no king in Israel at this time. Her son would be the final God-appointed judge of Israel. Therefore, Hannah’s words are given by the Holy Spirit. It is referring not to kings such as David or Solomon who were types of the coming Messiah, but of the Messiah Himself. This is seen explicitly in her final words…

10 (con’t) And exalt the horn of His anointed.”

veyarem qeren meshikho – “And may He cause to rise horn His Messiah.” Again, there were kings who were anointed and who typified the Messiah. Even Cyrus, king of Persia, is called the Lord’s messiah in Isaiah 45:1.

But these things were unknown to Hannah. However, she would, like any other Hebrew woman, know of the promise of the coming Messiah. Her words, being guided by the Holy Spirit, refer specifically of Him. The two thoughts, King and Messiah, are referring to Him in parallel.

With Hannah’s words complete, the narrative continues…

11 Then Elkanah went to his house at Ramah.

vayelekh elqanah haramahthah al beitho – “And he went, Elkanah, the Ramah-ward upon his house.” Hannah finished her intercession. This would have been at the end of their time in Shiloh where they prostrated themselves before the Lord, as stated in 1 Samuel 1:19. From there, they headed toward Ramah.

Elkanah means God Has Acquired (meaning Redeemed). Ramah means Height or Lofty Place.

*11 (fin) But the child ministered to the Lord before Eli the priest.

vehanaar hayah meshareth eth Yehovah eth pene eli hakohen – “And the lad, he became ‘ministering Yehovah’ – faces Eli the priest.” Samuel was consecrated to the Lord. Therefore, he remained in Shiloh and actively ministered to Yehovah in the presence of Eli, Foster Son.

To whom do you listen to get it right?
Which story is the correct one?
The question is, “By whose might?”
Will it be yours, or that of the Son?

The choice is given, and we must choose
Will we trust in ourselves or in the Son
With the wrong choice, we will lose
So get it right, but get it done

Hannah or Peninnah, choose just one
Only Hannah knows the proper way
Following Peninnah, rejects the Son
Be wise and make the right choice today

III. Hannah Knows

The typology of Chapter 1 revealed the meaning of what Hannah and Peninnah picture. Peninnah is never mentioned again, yet she is the subject of much of what Hannah is referring to in her intercession.

Because of that, all we need is just a brushstroke of the intent behind Hannah’s words. She anticipates the state of grace introduced through the completed work of Jesus. Peninnah is given in type to reflect law observance.

Hannah began with her heart exulting in the Lord. The state of grace understands what Jesus has done. We rejoice in what He did, not in our own efforts. One cannot merit grace.

Hannah noted her horn is exalted in Yehovah. Our strength, exaltation, and prominence rest in Him because of what Jesus has done. Peninnah, the law, thought she was right with the Lord because of who she was.

Next, Hannah said that her mouth broadened upon her hatings. The thought of law observance is utterly repugnant to the idea of grace. The two are in a state of enmity with one another. As such, Hannah doesn’t rejoice in what she has done, but in the Lord’s salvation.

In verse 2, her praises of the Lord magnified Him. There was nothing but Him. Law observance becomes its own god to be served. As this god is based on self, it is a means of self-deification. Hannah understood this and proclaimed Yehovah alone is the Rock.

He is the Besieger of the law. Therefore, anyone under the law is an adversary to Him. He alone prevailed over it. Because of this, in verse 3, Hannah began speaking in general terms about Peninnah, the one who speaks “elevated, elevated.”

This is what law observance leads to, a state of haughtiness about what it accomplishes, not what the Lord has done. They are impudent because they ignore that Jesus is the fulfillment and ending of the law.

From the beginning, God knew what man would do each step of the way. Each time a law is introduced, it will lead to self, not to the Lord. Thus, man’s acts are weighed in one of two ways: are they acts of self or acts of faith? He is the Standard, not each of us.

Through the law we tottered, but through Christ we are girded with strength. Under the law, those who are filled with bread are sent out for hire. The contrasts are clear and poignant. Those hungry for grace are made flabby, resting in what Christ has done.

Grace was sterile under the law, but through grace, the number of sons is that of spiritual perfection. God’s plan has formed a perfect body of believers that will, at some point, be fully realized. On the other hand, those under the law will droop from weariness, never coming to rest in the promise of God.

Verse 6 noted the Lord causing to kill and reviving. The letter (the law) kills, but the Spirit (grace) gives life (2 Corinthians 3:6). Those under the law will remain in Sheol. Those under grace will ascend to heaven.

Verses 7 and 8 continued these contrasts using terms to identify the state of those under law (her foe, Peninnah) and those of the state of grace (represented by her). For example, verse 8 said, “And throne, glory, He will cause them to inherit.” That is realized in Revelation 3 –

“To him who overcomes I will grant to sit with Me on My throne, as I also overcame and sat down with My Father on His throne.” Revelation 3:21

Hannah again brought in the idea of the Lord’s power in creation to assure us that just as He was competent and capable in the creation, He is likewise in His care for those who trust Him.

Verse 9 showed the contrasting ends for law and grace. The Lord will guard the feet of those who are His under grace, but He will silence the wicked, meaning those who reject Christ’s work, in darkness. To confirm this, she said, “For not in vigor he will be strong – man.”

It is not in our strength under the law, but in His strength prevailing over it, that we are made strong. In understanding who Hannah and Peninnah picture, the entire song becomes clear.

Verse 10 contrasted the end for those who are sons of Law and those who are sons of Grace, noting that to the ends of the earth, the Lord will judge. That right and role belongs to Jesus as the gospels, Acts, the epistles, and Revelation make perfectly clear.

Jesus is the King who is given the strength of God because of what He has done. Jesus is the One whose horn is exalted as the Messiah. This is what Hannah’s Song is telling us. She is prophesying in typology of the difference between her rival, Peninnah, and herself.

Understanding this, verse 11 noted that Elkanah, the state of God’s people, went to their house Ramah-ward, (toward Lofty). It doesn’t say they went to Ramah, just in the direction of Ramah. Those who are of the state of grace will eventually make it there.

But that must wait for the Lord’s work to be completed. The son of Grace is born, and it says that Samuel, Asked from God, was ministering to Yehovah before Eli, Foster Son. In other words, it is typical of Christ, born under the law and performing in the presence of the Foster Son, meaning those under law.

The intercession of Hannah provides a summary of the difference between the law and grace and those who live under one or the other. Enmity exists between the two because they are incompatible with one another.

Unfortunately, this message is all but lost to much of the world. Even some saved believers are brought again under the bondage of the law. But the lesson of Jesus is the lesson of the law fulfilled. Those in Christ are not under law, but grace.

To place oneself under the law thus excludes one from the benefits of grace. This doesn’t mean a saved believer will lose his salvation, but it does mean that he will receive no rewards for his life after salvation if he returns to law observance. God cannot reward self-exaltation.

Rather, He will reward those who exalt Him through exalting Jesus and what He has done. Learn the lesson of Hannah and Peninnah. Follow the grace. It is the sweet spot in what God has done in the history of redemption.

Closing Verse: “Do not be deceived, God is not mocked; for whatever a man sows, that he will also reap. 8 For he who sows to his flesh will of the flesh reap corruption, but he who sows to the Spirit will of the Spirit reap everlasting life.” Galatians 6:7, 8

Next Week: 1 Samuel 2:12-26 The word prophesied of His comin’… (Seed From the Woman) (5th 1 Samuel Sermon)

The Lord has you exactly where He wants you. He has a good plan and purpose for you. He alone is the perfect example of love – untarnished, unblemished, and completely pure and holy. He offers this love to you. So, follow Him, live for Him, and trust Him, and He will do marvelous things for you and through you.

1 Samuel 2:1-11 (CG)

And she interceded herself, Hannah, and she said,
“It exulted, my heart, in Yehovah.
It exalted, my horn, in Yehovah.
It broadened, my mouth, upon my hatings,
For I rejoiced in Your salvation.

2 Naught holy according to Yehovah,
For naught except You,
And naught rock according to our God.

3 Not you will cause to increase –
You will speak elevated, elevated?
It will come, impudence, from your mouth,
For God knowledges, Yehovah.
And not they were weighed – acts.

4 Bow mighties – shatterings.
And they being tottered, they are girded – valor.

5 Satiated in the bread, they were hired,
And hungry, they were flabby.
Until sterile, she begat seven,
And abundant sons, she was drooped.

6 Yehovah causing to kill, and reviving,
Causing to descend – Sheol, and He caused to ascend.

7 Yehovah causing to impoverish, and causing to accumulate,
Causing to depress and exalting.

8 Causing to rise from dust – dangling,
From offscouring, He will cause to rise – destitute,
To cause to sit with willing,
And throne, glory, He will cause them to inherit,
For to Yehovah, compressings earth,
And He placed upon them world.

9 Feet His benevolent, He will guard,
And wicked – in the darkness, they will be muted,
For not in vigor, he will be strong – man.

10 Yehovah:
They will sink – He causing to grapple upon Him.
In the heavens – may He cause to tumble.
Yehovah:
He will judge extremity earth,
And He will give strength to His King,
And may He cause to rise horn His Messiah.”

11 And he went, Elkanah, the Ramah-ward upon his house. And the lad, he became ‘ministering Yehovah’ – faces Eli the priest.

1 Samuel 2:1-11 (NKJV)

And Hannah prayed and said:

“My heart rejoices in the Lord;
My horn is exalted in the Lord.
I smile at my enemies,
Because I rejoice in Your salvation.

2 “No one is holy like the Lord,
For there is none besides You,
Nor is there any rock like our God.

3 “Talk no more so very proudly;
Let no arrogance come from your mouth,
For the Lord is the God of knowledge;
And by Him actions are weighed.

4 “The bows of the mighty men are broken,
And those who stumbled are girded with strength.
5 Those who were full have hired themselves out for bread,
And the hungry have ceased to hunger.
Even the barren has borne seven,
And she who has many children has become feeble.

6 “The Lord kills and makes alive;
He brings down to the grave and brings up.
7 The Lord makes poor and makes rich;
He brings low and lifts up.
8 He raises the poor from the dust
And lifts the beggar from the ash heap,
To set them among princes
And make them inherit the throne of glory.

“For the pillars of the earth are the Lord’s,
And He has set the world upon them.
9 He will guard the feet of His saints,
But the wicked shall be silent in darkness.

“For by strength no man shall prevail.
10 The adversaries of the Lord shall be broken in pieces;
From heaven He will thunder against them.
The Lord will judge the ends of the earth.

“He will give strength to His king,
And exalt the horn of His anointed.”

11 Then Elkanah went to his house at Ramah. But the child ministered to the Lord before Eli the priest.

 

 

Matthew 11:25

Charlie Garrett Daily Writing, Matthew (Written)

Sunday, 13 July 2025

At that time Jesus answered and said, “I thank You, Father, Lord of heaven and earth, that You have hidden these things from the wise and prudent and have revealed them to babes. Matthew 11:25

Note: You can listen to today’s commentary courtesy of our friends at the “Bible in Ten” podcast. (Click Here to listen).

You can also read this commentary, scrolling with music, courtesy of our friends at “Discern the Bible” on YouTube. (Click Here to listen), or at Rumble (Click Here to listen).

“In that time, Jesus answering, He said, ‘I acknowledge You, Father, Lord “the heaven and the earth” that You hid these from wise and sagacious, and You revealed them to infants’” (CG).

In the previous verse, Jesus told Capernaum that it would be sufferable on Judgment Day for Sodom in comparison to them. He now openly speaks to the Father with words based on how these things have played out, beginning with, “In that time, Jesus answering.”

As often occurs in Scripture, the word answer is not in response to a question but a matter. Jesus has been speaking about the judgment of God upon those who should have known better. As a response to that thought, He continues with, “He said, ‘I acknowledge You, Father.’”

The word exomologeó is used. It was already seen in Matthew 3:6. The word signifies to acknowledge. By extension, that can mean to confess, such as in confessing (acknowledging) one’s sins, professing one’s allegiance, etc. Jesus is acknowledging the ways of His Father who is “Lord ‘the heaven and the earth.’”

It is an all-encompassing thought that indicates what is expressed in Isaiah 55 –

“‘For My thoughts are not your thoughts,
Nor are your ways My ways,’ says the Lord.
9 ‘For as the heavens are higher than the earth,
So are My ways higher than your ways,
And My thoughts than your thoughts.’” Isaiah 55:8, 9

That this is what is expressed is seen in Jesus’ next words, “that You hid these from wise and sagacious.”

The word sunetos is introduced. It signifies someone who can mentally put things together. It may be deemed as intelligence where one plus one equals two. It may be a form of prudence, as in “this and this together are not safe and should not be mixed,” etc. The word sagacious fits because it describes someone with keen mental discernment and who possesses and uses good judgment.

In God’s infinite wisdom, He makes the most important matters of all those that must be received by faith. The wise and sagacious will spend their effort working out matters, relying on their own wits, experience, and mental acuity to come to conclusions. Such a person trusts in self, not in God, for the answer to a matter. On the other hand, Jesus says, “and You revealed them to infants.”

An infant is not capable of deep thought. He cannot process information because he has no experience or training to do so. He is given instruction, and he will trust that one who has the wisdom is rightly instructing him. This is what Jesus says about those He has been referring to.

Chorazin, Bethsaida, Capernaum, and Israel at large had all of Jesus’ words and miracles to attest to who He is. However, they failed to accept Him by simply believing what their eyes saw and what the Father had said in His word. They were trying to process a Messiah in their minds that fit a different paradigm, and they missed the simplicity of what Jesus presented.

As such, Jesus is acknowledging the wisdom of God because of how things had been laid out by Him. Surely, His ways are higher than the ways of man.

Life application: The words of Jesus are later reflected in the words of Paul –

“For the message of the cross is foolishness to those who are perishing, but to us who are being saved it is the power of God. 19 For it is written:
‘I will destroy the wisdom of the wise,
And bring to nothing the understanding of the prudent.’
20 Where is the wise? Where is the scribe? Where is the disputer of this age? Has not God made foolish the wisdom of this world? 21 For since, in the wisdom of God, the world through wisdom did not know God, it pleased God through the foolishness of the message preached to save those who believe. 22 For Jews request a sign, and Greeks seek after wisdom; 23 but we preach Christ crucified, to the Jews a stumbling block and to the Greeks foolishness, 24 but to those who are called, both Jews and Greeks, Christ the power of God and the wisdom of God. 25 Because the foolishness of God is wiser than men, and the weakness of God is stronger than men.” 1 Corinthians 1:18-25

Paul tells us that the simplicity of the gospel is something most intelligent and prudent people will stumble over. They cannot grasp that God has brought man’s salvation down to simple belief. Their great intellects will call out to them, “You can do it! You can figure out how to please God with your wisdom.”

But God has said, “I have done it all. I just want you to trust Me. Have faith that I will carry you through.” This is nonsense to those who look at their own power, determination, wisdom, etc.  It is the “I” problem that seems hopelessly instilled in humanity. Only those who trust like a little child will set themselves aside.

Later in the same passage, Paul says not many of those higher categories will do so. He doesn’t say none will. Some are so prudent that they know they will never be prudent enough. Such a person will acknowledge, “I can’t attain to Your station, O God. Receive me despite my failings. I trust in Jesus.”

This is what God expects from His creatures… trust. Have faith in what God has done. It is sufficient to restore you to Him.

Lord God, help us to be people of faith. May we be willing to remove ourselves from the salvation equation and trust You, wholly and without reservation, to restore us to You. Your plan is set, it is recorded, and You ask us to believe. May our hearts be tender and do so. Amen.