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Holy Gospel according to Saint Matthew <br> Chapter XI, 25 -27
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Fifteenth Wedneday in Ordinary Time
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t that time Jesus answered and said: I confess to thee, O Father, Lord of heaven and earth, because thou hast hid these things from the wise and prudent, and hast revealed them to the little ones¹
<b>Y</b>ea, Father; for so hath it well pleased thee. <b>A</b>ll things are delivered to me by my Father². And no man knoweth the Son, but the Father: neither doth any one know the Father, but the Son³, and he to whom it shall please the Son to reveal.



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<br>¹ <em>Little ones.</em> <ul>
<li> These little ones do not signify here only the unlearned, as though Coblers, and Weavers, and women and girls had this revelation, and therefore do understand all Scriptures, and are able to expound them: but here are signified the humble, whether they be learned or unlearned: as when he says, *Unless you become as little ones you shall not enter into the Kingdom of Heaven*. And so also the greatest Doctors, who as they were most learned, so most humbled themselves to the judgement of the Catholic Church, are these little ones: and Heretics, who although unlearned, yet vaunt their knowledge and their spirit of understanding above all ancient Fathers and the whole Church, cannot be of these little and humble ones.</li>
<li>Because the Lord knew that many would doubt respecting the foregoing matter, namely, that the Jews would not receive Christ whom the Gentile world has so willingly received, He here makes answer to their thoughts; "And Jesus answered and said, I confess unto thee, Father, [p. 424] Lord of heaven and earth." (Gloss, non occ.) </li>
<li>These things which the Lord spoke to His disciples, made them more zealous. As afterwards they thought great things of themselves, because they cast out demons, therefore He here reproves them; for what they had, was by revelation, not by their own efforts. The Scribes who esteemed themselves wise and understanding were excluded because of their pride, and therefore He says, Since on this account the mysteries of God were hid from them, fear ye, and abide as babes, for this it is that has made you partakers in the revelation. But as when Paul says, "God gave them over to a reprobate mind," [Rom 1:28] he does not mean that God did this, but they who gave Him cause, so here, "Thou hast hid thee things from the wise and understanding." And wherefore were they hid from them? Hear Paul speaking, "Seeking to set up their own righteousness, they were not subject to the righteousness of God." [Rom 10:3]. (Chrys.)</li> </ul>

<br>² <ul><li>Because He had said, "I confess unto thee, Father, because thou hast hid these things from the wise," that you should not suppose that He thus thanks the Father as though He Himself was excluded from this power, He adds, "All things are committed to me by my Father." Hearing the words are committed, do not admit suspicion of any thing human, for He uses this word that you may not think there be two gods unbegotten. For at the time that He was begotten He was Lord of all. (Chrys.)</li> <li> For if He has aught less in His power than the Father has, then all that the Father has, are not His; for by begetting Him the Father gave power to the Son, as by begetting Him He gave all things which He has in His substance to Him whom He begot of His substance. (Aug., cont. Maximin. ii. 12.)</li></ul>

<br>³ <ul><li>And also in the mutual knowledge between the Father and the Son, He teaches us that there is nothing in the Son beyond what was in the Father; for it follows, "And none knoweth the Son but the Father, nor does any man know the Father but the Son." (Hilary.) </li> 
<li> By this that He only knows the Father, He shews covertly that He is of one substance with the Father. As though He had said, What wonder if I be Lord of all, when I have somewhat yet greater, namely to know the Father and to be of the same substance with Him? (Chrys.) </li> 
<li> And because their substance is inseparable, it is enough sometimes to name the Father, sometimes the Son; nor is it possible to separate from either His Spirit, who is especially called the Spirit of truth. (Aug., De Trin., i, 8.)</li></ul>




</blockquote><br><br><br><br><em><a href="https://www.fatimamovement.com/i-real-douay-rheims.php">Douay-Rheims 1609</a></em>