All things. Not in the widest sense, for this would forestall Matthew 28:18 but all things that are required for my work of manifesting the truth. The utterance is thus both closely parallel to John 8:28, and also in most intimate connexion with the preceding verses.
God's twofold action in hiding the truth from some and revealing it to others is, our Lord says, all of a piece with my whole work. This is all arranged by my Father, and the knowledge of God by any man is no chance matter.
Are delivered unto me; have been delivered (Revised Version); rather, were delivered ( παρεδόθη). Here also it is possible to interpret the aorist from the standpoint of the hereafter (John 8:25, note); but, as it is immediately followed by the present tense, it more probably refers to some time earlier than that at which our Lord was speaking.
The time of his entrance on the world naturally suggests itself. Observe when bringing out his dependence upon his Father, our Lord lays stress on the notion of transmission ( παρεδόθη); but in Matthew 28:18, where he is bringing out his post-resurrection greatness (Philippians 2:9), he merely mentions his authority as an absolute gift ( ἐδόθη).
Notice the contrast implied in παρεδόθη to the Jewish παράδοσις. The Pharisees boasted that their tradition came from God, though through many hands; Christ claimed to have received his from God himself.
Of ( ὑπό). For the transmission was immediate; there were no links between the Giver and the Receiver (cf. Bishop Lightfoot, on Galatians 1:12). My Father; me … my. Observe the double claim; his unique position as Teacher is due to his unique relation by nature.
And no man knoweth; i.e. with a gradual, but at last complete, perception ( ἐπιγινώσκει). In the Gospels this word is used of the knowledge of God and of Christ in this verse alone, though such a reference is especially suited to its meaning of perfection of know.
ledge (cf. Bishop Lightfoot, Colossians 1:9). The Son. Not "me," because Christ wished to bring out more clearly his unique relation to God, and thus to emphasize the impossibility of any one, even an advanced disciple, fully knowing him.
But the Father. Not "his Father." It may be that Christ wishes to include the suggestion that after all there is a sense in which his Father is the Father of all men, but more probably, by making ὁπατήρ completely parallel to ὁυἱός, he wishes to suggest that the full idea of Sonship and Fatherhood is nowhere else so fully satisfied.
Neither knoweth any man the Father, save the Son, and he to whomsoever the Son will reveal him. The connexion is—You may think this (i.e. verse 25) strange, but I alone have that knowledge of God which enables me to understand his ways; I alone, yet others also, if I reveal him to them.
As St. Luke expressed it in his form of our verse 19, "Wisdom is justified of her children" (comp. also John 14:9). To whomsoever. Though but a babe (verse 25). Will reveal; willeth to reveal (Revised Version); βούληται … ἀποκαλύψαι.
Not "is commanded," for Christ claims equality (see Chrysostom). Notice the idea of plan and deliberation, and not that of mere desire, unable, perhaps, to assign a reason for its existence ( θέλω); cf.