{Knoweth who the Son is} (gin(9373)kei tis estin ho huios).
Knows by experience, gin(9373)kei. Here  Mt 11:27  has
epigin(9373)kei (fully knows) and simply 	on huion (the Son)
instead of the "who" (	is) clause. So also in "who the Father
is" (	is estin ho 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  Joh 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  Mt 11:27  by the use of
{willeth to reveal him} (oul(8874)ai apokalupsai). The Son claims
the power to reveal the Father "to whomsoever he wills" (h(9369) an
boul(8874)ai, indefinite relative and present subjunctive of
oulomai, 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 (paredoth(885c), timeless aorist passive
indicative) of all power from the Father. Let that supreme claim
stand.