All things have been entrusted to Me by My Father. No one knows the Son except the Father, and no one knows the Father except the Son and those to whom the Son chooses to reveal Him.All things have been delivered to me by my Father. No one knows the Son, except the Father; neither does anyone know the Father, except the Son and he to whom the Son desires to reveal him.All things are delivered unto me of my Father: and no man knoweth the Son, but the Father; neither knoweth any man the Father, save the Son, and he to whomsoever the Son will reveal him.All things have been delivered unto me of my Father: and no one knoweth the Son, save the Father; neither doth any know the Father, save the Son, and he to whomsoever the Son willeth to reveal him.
6 sermons cite this verse
… Jesus said, Matthew 11, No one knows the Son except the Father. And no one knows the Father except the Son and anyone to whom the Son chooses to reveal him. That's the only way you get it. It's a gift. If he doesn't give it, you don't have it. the insight we need, the insight we're pursuing through supernatural and natural means, we can't get unless he gives it. And yet it says over and over, get it, seek it, find it. your people are going to die without it This means that in all of our study, in all of our pursuit of insight, we are studying to be amazed. to do the impossible, to get insight into God. Listen to the rest of Ephesians. That prayer goes on. I pray that you may know, that is have insight into, that you may know what are the riches of the glory of his inheritance in the saints. riches of glory of inheritance in the saints and what is the immeasurable greatness of his power toward us who believe Paul is praying that we would know stunning reality right? …
… words. And he gives us the authority. This is why Jesus said at the very beginning of the Great Commission, all authority in heaven on earth has been given to me. Matthew chapter 11, verse 27, Luke chapter 10, verse 22, both say that all authority has been invested in Jesus, that he has authority over every world religion, philosophical system in the world today to bring people to eternal life. Now, with that behind you, think of the confidence this gives us in making disciples, that he gives us the people, he gives us the words, and he gives us the authority. I remember the first time these truths began to come home to me in a new way. It was two years ago, almost this exact time, two years ago when I was in India. Some of you have heard me talk about my trip to India that particular time in a city with 7 million people, most of whom had never even heard the name of Jesus. And as we would walk into the city, our job every day was to go and share Jesus with people, just to have conversations and share Jesus. These are people, when you say the name Jesus, they say, who is that? First time they're hearing the name Jesus. We would walk everywhere we went. …
Therefore it is manifest, from my text and doctrine, that no degree of speculative knowledge of religion is any certain sign of true piety. Whatever clear notions a man may have of the attributes of God, the doctrine of the Trinity, the nature of the two covenants, the economy of the persons of the Trinity, and the part which each person has in the affair of man’s redemption; if he can discourse never so excellently of the offices of Christ, and the way of salvation by him, and the admirable methods of divine wisdom, and the harmony of the various attributes of God in that way; if he can talk never so clearly and exactly of the method of the justification of a sinner, and of the nature of conversion, and the operations of the Spirit of God, in applying the redemption of Christ; giving good distinctions, happily solving difficulties, and answering objections, in a manner tending greatly to enlighten the ignorant, to the edification of the church of God, and the conviction of gainsayers, and the great increase of light in the world: if he has more knowledge of this sort than hundreds of true saints of an ordinary education, and most divines; yet all is no certain evidence of any degree of saving grace in the heart. It is true, the Scripture often speaks of knowledge of divine things, as what is peculiar to true saints; as in John xvii. 3. “This is life eternal, that they might know thee the only true God, and Jesus Christ whom thou has sent.” Matt. xi. 27. “No man knoweth the Sun, but the Father: neither knoweth any man the Father, save the Son, and he to whomsoever the Son will reveal him.” Ps. ix. 10. “They that know thy name will put their trust in thee.” Philip. iii. 8. “I count all things but loss, for the excellency of the knowledge of Christ Jesus my Lord.” But then, we must understand it of a different kind of knowledge from that speculative understanding which the devil has to so great a degree. It will also be allowed, that the spiritual saving knowledge of God and divine things, greatly promotes speculative knowledge, as it engages the mind in its search into things of this kind, and much assists to a distinct understanding of them; so that, other things being equal, they who have spiritual knowledge, are much more likely than others to have a good doctrinal acquaintance may be no distinguishing characteristic of true saints. …
First, it is scriptural. My text is not only full to the purpose, but it is a doctrine with which the Scripture abounds. We are there abundantly taught, that the saints differ from the ungodly in this, that they have the knowledge of God, and a sight of God, and of Jesus Christ. I shall mention but few texts out of many: 1 John iii. 6. “Whosoever sinneth, hath not seen him, nor known him.” 3 John 11. “He that doth good, is of God: but he that doth evil, hath not seen God.” John xiv. 19. “The world seeth me no more; but ye see me.” John xvii. 3.. “And this is eternal life, that they might know thee, the only true God, and Jesus Christ whom thou hast sent.” This knowledge, or sight of God and Christ, cannot be a mere speculative knowledge; because it is spoken of as that wherein they differ from the ungodly. And b, these scriptures it must not only be a different knowledge in degree and circumstances, and different in its effects; but it must be entirely different in nature and kind. And this light and knowledge is always spoken of as immediately given of God; Matt. xi. 25-27. “At that time Jesus answered and said, I thank thee, oh Father, Lord of heaven and earth, because thou hast hid these things from the wise and prudent, and hast revealed them unto babes. Even so, Father, for so it seemed good in thy sight. All things are delivered unto me of my Father: and no man knoweth the Father, save the Son, and he to whomsoever the Son will reveal him.” Here this effect is ascribed exclusively to the arbitrary operation and gift of God bestowing this knowledge on whom he will, and distinguishing those with it who have the least natural advantage or means for knowledge, even babes, when it is denied to the wise and prudent. And imparting this knowledge is here appropriated to the Son of God, as his sole prerogative. And again, 2 Cor. iv. 6. “For God who commanded the light to shine out of darkness, hath shined in our hearts, to give the light of the knowledge of the glory of God, in the face of Jesus Christ.” This plainly shows, that there is a discovery of the divine superlative glory and excellency of God and Christ, peculiar to the saints; and also, that it is as immediately from God, as light from the sun: and that it is the immediate effect of his power and will. For it is compared to God’s creating the light by his powerful word in the beginning of the creation; and is said to be by the Spirit of the Lord, in the 18th verse of the preceding chapter. God is spoken of as giving the knowledge of Christ in conversion, as of what before was hidden and unseen, Gal. i. 15, 16. “But when it pleased God, who separated me from my mother’s womb, and called me by his grace, to reveal his Son in me.”—The Scripture also speaks plainly of such a knowledge of the word of God, as has been described, as the immediate gift of God; Ps. cxix. 18. “Open thou mine eyes, that I may behold wondrous things out of thy law.” What could the psalmist mean, when he begged of God to open his eyes? Was he ever blind? Might he not have resort to the law and see every word and sentence in it when he pleased? And what could he mean by those wondrous things? Were they the wonderful stories of the creation, the deluge, and Israel’s passing through the Red sea, and the like? Were not his eyes open to read these strange things when he would? Doubtless by wondrous things in God’s law, he had respect to those distinguishing and wonderful excellencies, and marvelous manifestations of the divine perfections and glory, contained in the commands and doctrines of the word, and those works and counsels of God that were there revealed. So the Scripture speaks of a knowledge of God’s dispensation and covenant of mercy and way of grace towards his people, as peculiar to the saints, and given only by God, Ps. xxv. 14. “The secret of the Lord is with them that fear him; and he will show them his covenant.” …
Yet, after all, favoured as he was, Moses saw not the true presence of God. Flesh and blood cannot see it. Even when Moses was in the Mount, he was aware that the very fulness of God's glory then revealed to him, was after all but the surface of His infinitude. The more he saw, the deeper and wider did he know that to be which he saw not. He prayed, "If I have found grace in Thy sight, show me now Thy way, that I may know Thee, that I may find grace in Thy sight; and God said, My Presence shall go with thee, and I will give thee rest." Moses was encouraged to ask for further blessings, he said, "I beseech Thee, show me Thy glory." This could not be granted, "Thou canst not see My face; for there shall no man see Me, and live." So, as the greatest privilege which he might attain, Moses was permitted to see the skirts of God's greatness--"The Lord passed by in a cloud, and proclaimed the Name of the Lord; and Moses made haste and bowed his head toward the earth, and worshipped." And it was this sight of the mere apparel in which God Almighty was arrayed, which made his face to shine. But Christ really saw, and ever saw, the face of God, for He was no creature of God, but the Only-begotten Son, who is in the bosom of the Father. From eternity He was with Him in glory, as He says Himself, dwelling in the abyss of the infinite greatness of the Most High. Not for forty days, as Moses on the mount in figure, but for ever and ever was He present as the Counsellor of God, as His Word, in whom He delighted. Such was He of old, but at the time appointed He came forth from the Father, and showed Himself in this external world, first as its Creator, then as its Teacher, the Revealer of secrets, the Mediator, the Off-streaming of God's glory, and the Express Image of His Person. Cloud nor image, emblem nor words, are interposed between the Son and His Eternal Father. No language is needed between the Father and Him, who is the very Word of the Father; no knowledge is imparted to Him, who by His very Nature and from eternity knows the Father, and all that the Father knows. Such are His own words, "No man knoweth the Son but the Father, neither knoweth any man the Father save the Son, and he to whomsoever the Son will reveal Him." Again He says, "He that hath seen Me hath seen the Father;" and He accounts for this when He tells us, that He and the Father are one; and that He is in the bosom of the Father, and so can disclose Him to mankind, being still in heaven, even while He was on earth. …
At the Metropolitan Tabernacle, Newington. "All things are delivered unto me of my Father: and no man knoweth the Son, but the Father; neither knoweth any man the Father, save the Son, and he to whomsoever the Son will reveal him. Come unto me, all ye that labour and are heavy laden, and I will give you rest."—Matthew 11:27-28. I HAVE preached to you, dear friends, several times from the words, "Come unto me, all ye that labour and are heavy laden, and I will give you rest." There is such sweetness in the precept, such solace in the promise, that I could fain hope to preach from it many times more. But I have no intention just now to repeat what I have said in any former discourse, or to follow the same vein of thought that we have previously explored. This kindly and gracious invitation needs only to be held up in different lights to give us different subjects for admiration. That it flowed like an anthem from our Saviour's lips we perceive, in what connection if was spoken we may properly enquire. He had just made some important disclosures as to the covenant relations that existed between himself and God the Father. This interesting revelation of heavenly truth becomes the basis upon which he offers an invitation to the toiling and oppressed children of men, and assigns it as a reason why they should immediately avail themselves of his succour. Such is the line of discourse I propose now to follow. Kindly understand me that I want to deal with the hearts and consciences of the unconverted, and, in the power of the Holy Spirit, to plead with them that they may at once go to Jesus and find rest unto their souls. I shall require no stories or anecdotes, no figures or metaphors, to illustrate the urgent necessity of the sinner and the generous bounty of the Saviour. We will make it as plain as a pikestaff, and as sharp as a sword, with the intention of driving straight at our point. Time is precious, your time especially, for you may not have many days in which to seek the Lord. The matter is urgent. Oh! that every labouring, weary sinner here might at once come to Jesus and find that rest which the Saviour expresses himself as so willing to give! With all simplicity, then, let me explain to you tile way of salvation, "Come unto me, all ye that labour and are heavy laden." …