Knoweth who the Son is (ginwskei ti estin o uio). Knows by experience, ginwskei. Here Matthew 11:27 has epiginwskei (fully knows) and simply ton uion (the Son) instead of the "who" (ti) clause. So also in "who the Father is" (ti estin o pater). But the same use and contrast of "the Father," "the Son." in both Matthew and Luke, "an aerolite from the Johannean heaven" (Hase). No sane criticism can get rid of this Johannine bit in these Gospels written long before the Fourth Gospel was composed. We are dealing here with the oldest known document about Christ (the Logia) and the picture is that drawn in the Fourth Gospel (see my The Christ of the Logia). It is idle to try to whittle away by fantastic exegesis the high claims made by Jesus in this passage. It is an ecstatic prayer in the presence of the Seventy under the rapture of the Holy Spirit on terms of perfect equality and understanding between the Father and the Son in the tone of the priestly prayer in John 17 . We are justified in saying that this prayer of supreme Fellowship with the Father in contemplation of final victory over Satan gives us a glimpse of the prayers with the Father when the Son spent whole nights on the mountain alone with the Father. Here is the Messianic consciousness in complete control and with perfect confidence in the outcome. Here as in Matthew 11:27 by the use of willeth to reveal him (boulhtai apokalupsai). The Son claims the power to reveal the Father "to whomsoever he wills" (wi an boulhtai, indefinite relative and present subjunctive of boulomai, to will, not the future indicative). This is divine sovereignty most assuredly. Human free agency is also true, but it is full divine sovereignty in salvation that is here claimed along with possession (paredoqh, timeless aorist passive indicative) of all power from the Father. Let that supreme claim stand.