First. As it shows how peculiarly favored he was of God above others:
"How highly favored art thou, that others that are wise and great men,
the scribes, Pharisees, and rulers, and the nation in general, are
left in darkness, to follow their own misguided apprehensions; and
that thou shouldst be singled out, as it were, by name, that my
heavenly Father should thus set His love on thee, Simon Barjona. This
argues thee blest, that thou shouldst thus be the object of God's
distinguishing love."

Secondly. It evidences his blessedness also, as it intimates that this
knowledge is above any that flesh and blood can reveal. "This is such
knowledge as my Father which is in heaven only can give: it is too
high and excellent to be communicated by such means as other knowledge
is. Thou art blest, that thou knowest that which God alone can teach
thee."

The original of this knowledge is here declared, both negatively and
positively. Positively, as God is here declared the author of it.
Negatively, as it is declared, that flesh and blood had not revealed
it. God is the author of all knowledge and understanding whatsoever.
He is the author of the knowledge that is obtained by human learning:
He is the author of all moral prudence, and of the knowledge and skill
that men have in their secular business. Thus it is said of all in
Israel that were wise-hearted, and skilful in embroidering, that God
had filled them with the spirit of wisdom. (Exod. xxviii., 3.)

God is the author of such knowledge; but yet not so but that flesh and
blood reveals it. Mortal men are capable of imparting that knowledge
of human arts and sciences, and skill in temporal affairs. God is the
author of such knowledge by those means: flesh and blood is made use