Exegetical and Hermeneutical Commentary of Luke 10:23
And he turned him unto [his] disciples, and said privately, Blessed [are] the eyes which see the things that ye see:
23. Blessed are the eyes ] Comp. Mat 13:16.
Fuente: The Cambridge Bible for Schools and Colleges
See the notes at Mat 13:16-17.
Fuente: Albert Barnes’ Notes on the Bible
Luk 10:23-24
Blessed are the eyes which see the things that ye see
The gospel privileges
I.
THE THINGS HERE SPOKEN OF. The blessings of Christs revelation.
II. TO WHOM THEY WERE DEVISED. Not only to the great, but to the good. Not merely to the mighty kings of Nineveh, Assyria, Babylon, Egypt, Greece, and Rome, but to the holy and righteous–to Moses, to David, to Elijah.
III. To WHOM THEY WERE REVEALED. To the poor, despised, illiterate; to fishermen on the Galilean sea; to the sisters at Bethany; and, following in their train, to us at the present, whatever our character or position.
IV. THE OVERWHELMING PRIVILEGE WE ENJOY. More favoured than kings; more honoured than prophets; higher in the scale than all who have gone before.
V. THE HEIGHT OF OUR RESPONSIBILITY. If the prophets scarcely were saved, how shall it be with the present generation, if they neglect the privileges they enjoy? (The Preachers Analyst.)
Difference between the patriarchal, Jewish, and Christian dispensations
It is a common, but very just observation, that we are seldom dulysensible of the value of our blessings till we are deprived of them. This remark is applicable to our case, under the Christian dispensation. How few persons bless God that they dwell in the days of the Son of Man! The way to know how much we are distinguished, is, carefully to compare our situation with that of our fellow-creatures.
I. Let us survey the state of the HEATHEN WORLD. Place yourself, for a moment, amongst them, and consider what would then be your situation with respect to knowledge and virtue.
1. As to knowledge–everything among the heathens was obscure and uncertain.
2. In the heathen world also vice dreadfully prevailed. And what authority was there to check its prevalence? What principles strong enough to enable men to resist it? Their worship was base and degrading, offered in general to idols representing beings who were described as the patrons of corruption.
II. But let us turn our eyes from the state of the heathens, to the fairer view of those who were in some measure enlightened by Divine knowledge. To speak first of the PATRIARCHAL DISPENSATION–One great instance of its inferiority was its want of clear and sufficient authority. Probably the laws and observances enjoined by it were first communicated by God to Adam, and transmitted by him to his children. Now it is easy to see that such a religion would become more and more obscure, imperfect, and corrupt in every succeeding generation. Many things would be forgotten, many misunderstood, many improperly added. On the Mosaic DISPENSATION we now proceed to offer a few remarks. It may be considered as having been inferior to the Christian in the following particulars.
1. It was chiefly composed of types and shadows, of forms and ceremonies.
2. The Jewish dispensation abounded with severe and burdensome impositions.
3. The Mosaic dispensation is inferior to the Christian, inasmuch as the latter is founded upon better promises–better, as being of a more sublime and excellent nature, as being promises of spiritual and eternal things; such as grace, pardon, peace, and eternal life.
4. Another remarkable circumstance, in which the superiority of our dispensation consists, is, the larger and more abundant communication of the Holy Spirit.
5. Further: The Christian dispensation excels the Mosaic in the manner of its establishment.
6. The Christian dispensation is superior to the Jewish, in respect to the spirit of its institution. The spirit of the gospel is a spirit of liberty. (John Venn, M. A.)
National privileges
This is a noble text, and yet an awful one, for if it does not increase our godliness, it will certainly increase our condemnation. It tells us that we, even the meanest amongst us, are more favoured by God than the kings, and judges, and conquerors of the old world; that we have more light and knowledge of God than even the prophets David, Isaiah, Jeremiah, and Ezekiel, to whom Gods glory appeared in visible shape. It tells us that we see things which they longed to see and could not; that words are spoken to us for which their ears longed in vain; that they, though they died in hope, yet received not the promises, God having provided some better things for us, that they without us should not be made perfect.
1. Now, what was this which they longed for, and had not, and yet we have? It is this–a Saviour and a Saviours kingdom. All wise and holy hearts for ages–as well heathen as Jews–had has this longing. They wanted a Saviour–one who should free them from sin and conquer evil. They longed for a heavenly kingdom also. They saw that men got worse and worse as time rolled on, and that all the laws in the world could never make them good. They longed for a kingdom of God, a golden age, a regeneration of the world, as they called it, and rightly.
2. And now this kingdom is come, and the King of it, the Saviour of men, is Jesus Christ, the Son of God. Long men prayed, and long men waited, and at last, in the fulness of Gods good time, just when the night seemed darkest, and, under the abominations of the Roman Empire, religion, honesty, and common decency seemed to have died out, the Sun of
Righteousness rose on the dead and rotten world, to bring life and immortality to light.
3. And that we might not doubt that we too belonged to this kingdom, God has placed in this land His ministers and teachers, Christs Sacraments, Christs Churches, Christs Bible; that from our cradle to our grave we might see that we belonged, as sworn servants and faithful children, to the great Father in heaven and Jesus Christ, the King of the earth.
4. Thus, all that all men have longed for we possess; we want no more, and we shall have no more. If, under the present state of things, we cannot be holy, we shall never be holy. Blessed indeed are the eyes which see what you see, and hear what you bear; prophets and kings have desired to see and hear them, and have not seen or heard 1 But if you, cradled among all these despised honours and means of grace, bring forth no fruit in your lives–shut out from yourselves the thought of your high calling in Christ Jesus, what shall be your end but ruin? He that despises Christ, Christ will despise him. And say not to yourselves as many do, We are church-goers–we are all safe. I say to you, God is able, from among the negro and the savage–aye, God is able of these stones to raise up children, while those of you, the children of the kingdom, who lived in the Church of your fathers, and never used or loved her or Christ her King, shall be cast into outer darkness, where shall be weeping and gnashing of teeth. (Charles Kingsley.)
Vainly they tried the deeps to sound
Even of their own prophetic thought,
When of Christ crucified and crowned
His Spirit in them taught:
But He their aching gaze repressed
Which sought behind the veil to see,
For not without us fully blessed
Or perfect might they be.
The rays of the Almightys face
No sinners eye might then receive;
Only the meekest man found grace
To see His skirts and live.
But we as in a glass espy
The glory of His countenance,
Not in a whirlwind hurrying by
The two presumptuous glance.
But with mild radiance every hour
From our dear Saviours face benign
Bent on us with transforming power,
Till we, too, faintly shine.
Sprinkled with His atoning blood
Safely before our God we stand,
As on the rock the prophet stood,
Beneath His shadowing hand.
Blessed eyes which see the things we see!
And yet this tree of life hath proved
To many a soul a poison-tree,
Beheld, and not beloved.
(John Keble.)
Our privileges
The privileges here referred to. What are the things we see and hear? Many answers might be given. We might tell of the progress of science, commerce, civilization–progress that is stupendous, amazing; and there is nothing of all this but has its value. But these are not the things that make us blessed. What are they? An Infant, cradled in a manger, shepherds and wise men bowing near–a meek and lowly Man, standing in the midst of a crowd, teaching and healing, while mockery and hatred look on–a Sufferer stretched upon a cross, His visage marred more than any man, and His form more than the sons of men–an opening sepulchre, and a figure rising, ascending, received up into glory–these are the things we see. Meanwhile, we hear the song of angels, proclaiming the birth of Messiah, and foretelling His glory–we hear the sweeter voice of Messiahs self, when gracious words proceed out of His mouth. Such are the things we see and hear: all of them, you perceive, referring to Christ–His Incarnation, Teaching, Life, Death, and Resurrection. And this isthe gospel! In this God reveals His purposes of mercy. Such is the gospel as we receive it–more complete than when our Lord spake the words of the text to His disciples. The position of ancient saints with regard to these privileges. Many prophets and righteous men have desired, etc. The fact here stated is two-fold: they had the desire–but it remained ungratified.
Take some passages by way of illustration. Christ says of Abraham: He rejoiced to see My day: and he saw it–that is, he exulted with the desire to see, and, by lively faith, clearly pictured it forth. Hero then is a specimen of the position of the patriarchs–Just as Moses climbed Mount Pisgah, and looked on Canaan, though he never crossed the Jordan: so Abraham climbed the mount of faith, and descried the distant scenes of our Lords life. How natural was the desire! The man who has taken an earnest part in some great undertaking naturally longs to see it accomplished. They desired to see the things that we see, and to hear the things that we hear. And yet–their desire remained ungratified. In this there is much that is instructive.
1. See the calm steady procession of the purposes of God! He has appointed a time for everything and nothing can derange His plan.
2. See the trial He gives His peoples faith! It is so still, is it not? How many of our hearts desires He denies us now. The faith of the ancient saints was tried–and strengthened by trial; and thus they became strong in faith, giving glory to God.
3. Brethren, let us prize our privileges. Here they are, in rich abundance; yet how often are we dull and cold in the midst of them all!
4. Impenitent man–beware! You, too, are surrounded by privileges. Isaiah, David, Daniel never saw what you see.
5. Some are coming after us, who will know more than we do. When we pass away, others will arise; and in regard to position, we are to them as the prophets were to us.
6. But those who have gone before–have not they, too, outstripped us? Think–what do they see and hear? We cannot tell!
7. O happy time when the whole Church shall be complete in glory! (F. Tucker.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 23. Blessed are the eyes which see the things that ye see] There is a similar saying to this among the rabbins, in Sohar. Genes., where it is said, “Blessed is that generation which the earth shall bear, when the King Messiah cometh.”
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
See Poole on “Mat 13:16“, and See Poole on “Mat 13:17“.
Fuente: English Annotations on the Holy Bible by Matthew Poole
23, 24. (See on Mt13:16, 17).
Lu10:25-37. QUESTION OF ALAWYER AND PARABLEOF THE GOODSAMARITAN.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
And he turned him unto his disciples,…. Both to the twelve apostles, and seventy disciples;
and said privately; or to them apart: the phrase “privately” is wanting in the Vulgate Latin version:
blessed are the eyes that see the things that ye see; the person of the Messiah, his kingdom setting up in the world, miracles wrought by him, and Satan falling before him; [See comments on Mt 13:16].
Fuente: John Gill’s Exposition of the Entire Bible
Turning to the disciples ( ). Second aorist passive of as in 9:55. The prayer was a soliloquy though uttered in the presence of the Seventy on their return. Now Jesus turned and spoke “privately” or to the disciples (the Twelve, apparently), whether on this same occasion or a bit later.
Blessed (). A beatitude, the same adjective as in Mt 5:3-11. A beatitude of privilege very much like that in Mt 5:13-16. Jesus often repeated his sayings.
Fuente: Robertson’s Word Pictures in the New Testament
1) “And he turned him unto his disciples,” (kai strapheis pros tous mathetas) “And turning directly to the disciples,” to His disciples.
2) “And said privately,” (kat idion eipen) “He said privately,” to them, as a church fellowship, or assembly, or to the seventy of the church, Luk 10:16-17.
3) “Blessed are the eyes which see the things that ye see:” (makarioi hoi ophthalmoi hoi blepontes ha blepete) “Blessed are the eyes of those who see the things that you all see,” Mat 13:16; You are now blessed as you see the revelation of God in His Son, and shall be greater blessed, as you do His bidding, awaiting your entrance into His presence, 1Co 2:9; Gal 6:9; 1Co 15:58.
Fuente: Garner-Howes Baptist Commentary
(23-24) Blessed are the eyes which see the things that ye see . . .Another instance of repeated words, St. Matthew reporting them as spoken after the parable of the Sower (Mat. 13:16. See Note on that verse).
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
23. Privately To congratulate them particularly on the blessedness of the Gospel revelation to them in connection with the Seventy. These scenes are unknown and unappreciated by the great ones of the day; but the holier spirits of past ages had, and the unborn spirits of future ages will have, their eyes fixed on them. There was for the former a Christ in prophecy, for whose form they had looked with anxious expectation; and there is a Christ in history for the latter, on whom the best thinkers look back with wonder.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘And turning to the disciples, he said privately, “Blessed are the eyes which see the things that you see,” ’
Recognising this He turns to His disciples from His exalted state in the Spirit and says privately, “Your eyes are blessed at seeing what you have seen.” For they have seen in Jesus in their inner hearts the coming of the mighty God, the Everlasting Father, the Prince of Peace (Isa 9:6), God’s beloved Son (Luk 3:22; Luk 9:35), His chosen One (Luk 9:35), in Whom He is well pleased (Luk 3:22).
Fuente: Commentary Series on the Bible by Peter Pett
The Good Samaritan. The blessedness of Christ’s disciples:
v. 23. And He turned Him unto His disciples, and said privately, Blessed are the eyes which see the things that ye see.
v. 24. For I tell you that many prophets and kings have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them. The disciples were not conscious of their great privilege, nor did they value it as highly as they should have. Jesus, therefore, addresses Himself to them alone and impresses upon them the glories of their station and of their calling as disciples and believers. Happy were their eyes since they were privileged to see Jesus, the Savior of the world, in the flesh. Many prophets and kings of the Old Testament had looked forward to the appearance of the Messiah with great longing, Gen 49:18; 2Sa 7:12. There had been many a Simeon and many an Anna that were longing to see the Savior with their own eyes. All this had fallen to the lot of the disciples without their seeking. They saw the eternal Word who was made flesh; they saw His glory, the glory as of the Only-Begotten of the Father, full of grace and truth; they heard from His own mouth the Word of eternal life. We Christians of the New Testament do not share the disadvantages of the believers of old. For though we are not able to see Jesus in the flesh, we have Him with us always, until the end of the world, Mat 28:20. And He is with us in His Word, in and through which we have communion with the Son and with the Father. “As though He would say: Now is a blessed time, a pleasant year, a time of mercy; the thing which now is present is so precious that the eyes which see it are fittingly called blessed. For till now the Gospel had not been preached so openly and clearly before everybody; the Holy Ghost had not been given openly, but was still hidden, and had little success. But Christ began the work of the Holy Ghost, and the apostles afterward carried it on with all earnestness; therefore He here in general calls those blessed that see and hear such grace.”
Fuente: The Popular Commentary on the Bible by Kretzmann
Luk 10:23-24 . See on Mat 13:16 f., where the historical connection is quite different. But the significant beatitude may have been spoken on different occasions, especially with a different reference of meaning (as here in particular has a different sense from what it has in Matthew).
. . .] Here we have a further step in the narrative (comp. Luk 10:22 ), which is marked by , to be taken along with . This turning, which excluded the others who were present (see Luk 10:25 ), is to be regarded as perceptible by the movement and gesture of the speaker. “Lucas accurate notare solet pausas et flexus sermonum Domini,” Bengel. Consequently the reproach of inappropriateness , occasioned by the omission of (in Matthew), does not touch Luke (Holtzmann, p. 147; Weiss).
] peculiar to Luke. Think of David, Solomon, Hezekiah, and others.
] The point of the contrast varies: to see what ye see and to hear what ye (actually) hear . Comp. on 2Co 11:29 .
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
DISCOURSE: 1515
THE BLESSINGS OF A PREACHED GOSPEL
Luk 10:23-24. And he turned him unto his disciples, and said privately, Blessed are the eyes which see the things that ye see: for I tell you, that many prophets and kings have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them.
OF all things relating to the world around us, the most delightful is the progress of the Gospel, and the consequent augmentation of the Redeemers empire. This event had commenced through the ministrations of the seventy disciples, whom our Lord had sent as his harbingers throughout the land of Juda: and it had filled our blessed Saviour himself with joy, in the midst of all the sorrows with which he was daily encompassed [Note: ver. 17, 21.]. His own more immediate disciples he particularly congratulated on the insight which they had into the mysteries of his religion; in which respect they were favoured far beyond all the servants of God who had preceded them, not excepting the most distinguished of their kings, or the most enlightened of their prophets [Note: The Exordium might be varied to suit any particular occasion. Suppose it were the subject of an Ordination or Visitation Sermon, or on occasion of a Bible or Mission Society, Christs appointment of the Seventy might be noticed. If it were on the Fifth of November, it might be stated that, amongst the chief blessings for which we were then called to thank God, was the preservation of the Protestant Religion.]. To impress this the more deeply on their minds, he turned to them apart, and privately whispered it, as it were, in their ears.
To you, publicly, I will offer the same congratulations, whilst I set before you the blessings of a preached Gospel,
I.
As enjoyed by the immediate Disciples of our Lord
The patriarchs and prophets were highly privileged in the light they enjoyed
[They were instructed in the knowledge of the one true God, of whom all the rest of the world were ignorant. They had a view also of all his glorious perfections, of which the wisest philosophers could form no just conception. They knew, moreover, in what way a sinner might find acceptance with God; whilst all the rest of mankind were left in awful suspense respecting their future state; not knowing, certainly, whether they should live in another world, or whether, if they did, they should partake of a happy or a miserable existence. Of Abraham it is said, that the Gospel was preached to him in that blessed promise, that in him, and in his seed, should all the nations of the earth be blessed. He greatly desired to see the day of Christ; and he did see it, and was glad. Succeeding prophets discerned it yet more clearly; for, with progressive accuracy and minuteness, they were inspired to describe his person, work, and offices; though, alas! they did not comprehend their own predictions, whilst they declared the sufferings of Christ, and the glory that should follow. Yet, compared with all the rest of the world, they were in Goshen, whilst all others were surrounded with a darkness which might be felt.]
But the Disciples were far more highly favoured than they
[They were permitted to see the Son of God himself; and that, not darkly, in types and prophecies, but clearly, and face to face. They were privileged to behold all his mighty works; and to hear from day to day the instructive discourses of Him who spake as never man spake.They enjoyed the yet further privilege of having his public discourses explained to them in private; and of being taught, by a fuller and more explicit interpretation, what to others had been communicated only in parables. At the same time, they had the peculiar felicity to see a perfect exhibition of the whole will of God in the life and conversation of their Lord; and that, not in circumstances which were inapplicable to themselves, but in circumstances in which they themselves were soon to move. Now, compare their advantages with any that were enjoyed by the patriarchs or prophets of former ages, and they must be acknowledged to have enjoyed privileges which kings and prophets might well desire, and which, in fact, they had desired, but in vain.]
But the congratulations will be found still more due to us, if we consider the Gospel,
II.
As enjoyed by ourselves at this day
Great as were the advantages of those who attended upon our Lord, they were not without considerable alloy
[The very appearance of our Lord amongst them was such as to lay a stumbling-block in the way of his immediate attendants. How could they conceive him to be the Saviour of the world, whom they saw exposed to hunger and thirst, and destitute of a place where to lay his head? Or, if from his miracles they entertained a hope, what must they think when they beheld him seized, condemned, crucified, entombed? Though lie had often told them that he should be put to an ignominious death, and shed his blood as an expiation for sin, they never could comprehend his meaning: nay, they would not endure the thought of his being so treated. They were, like all the rest of their nation, deluded with the expectation of a temporal Messiah, who should deliver them from the Roman yoke; and, even after his resurrection, they could not divest themselves of this erroneous hope. On the day of Pentecost, indeed, their views were rectified in a considerable degree: but not even the Apostles themselves, for a very long period, were able to understand the design of God in his Gospel to save the Gentile world, nor the extent of the commission which they themselves had received to preach the Gospel to every creature. When Peter was prevailed upon, by a series of special visions and express directions, to go and shew the way of salvation to Cornelius, the whole college of Apostles called him to an account for it, as though he had transgressed a positive command of God. And for many, many years did an opinion prevail very extensively through the Church, that the law of Moses was still obligatory on those who embraced the Gospel; so contracted were their views of Christ, as having fulfilled the Law; and so imperfect their knowledge of his salvation, as excluding every ground of hope, except that which was founded on his atoning sacrifice.]
But to us is the Gospel preached under every advantage
[Neither Jewish prejudice, nor Gentile philosophy, have any longer a footing amongst us, to distract and darken our views; at least, such delusions are found only amongst those who love to indulge them, and who wish for an excuse to reject the pure Gospel. We see the whole plan of salvation in one entire view, as concerted between the Father and the Son, as carried into effect by the incarnation and death of the Lord Jesus, and as applied to the souls of men by the Holy Spirit. We see all the types fulfilled in Christ, and all the prophecies accomplished. We behold the perfect model as delivered to Moses, and can compare it with the structure itself which is now completed. We behold the Person of Christ, as God and man; his work, as obeying the Law, and enduring its penalties for us; his offices of King, Priest, and Prophet; and the office also of the Holy Spirit, in applying to us the salvation which the Lord Jesus has wrought out for us. We have the further advantage of seeing many prophecies fulfilled, in the destruction of the Jewish state and polity; the dispersion of that nation over the face of the globe, whilst yet they continue a distinct people in every place; and the establishment of the Redeemers kingdom throughout the Gentile world. I say, then, that the congratulations given to the Disciples are due in a very superior degree to us; since, whilst we are partakers of their privileges in all that they saw and heard, we are freed from many disadvantages under which they laboured, and enjoy many advantages which they were not privileged to possess.]
Now let me commend this subject to the more particular attention of those who, like our Lords Disciples, are capable of estimating their high privilege
1.
What a debt of gratitude do you owe to Almighty God, for the mercies you enjoy!
[You would think, perhaps, that kings and prophets are objects worthy to be envied. But I declare to you, that not kings, with all their grandeur, nor prophets, with all their inspiration, are blessed in comparison of you. I will even go further still, and say, that not even the immediate attendants on our Lord are to be compared with you, in respect of the privileges you enjoy. A view of the Gospel salvation, and of the glory of God as revealed in it, is the highest privilege of man on earth, a privilege which even the angels in heaven covet to enjoy. Alas! how little is a preached Gospel valued amongst you as it ought to be, and how unconscious are most of you of the distinguished mercies you possess! Do, my dear brethren, learn to estimate your blessings aright; and let the daily language of your hearts and lips be, thanks be to God for his unspeakable gift!]
2.
What care should you take to improve these mercies!
[You must not be satisfied with hearing the Gospel: no: you must embrace it with your whole hearts: it should be your life, your joy, your all. Do but consider how glorious it is in itself, and what blessings it brings into the soul: consider the pardon of unnumbered sins, the mortification of deep-rooted lusts, the peace it gives you with your offended God, and the very earnest of heaven which it pours into your soul: I say, consider these things, and lay hold on them, and glory in them, and let them be all your salvation and all your desire.]
3.
How earnest should you be in diffusing these blessings through the world!
[It is not for yourselves alone that you are thus instructed, but for the world around you. And see how many millions of the human race are ignorant of that Saviour whom you worship, and of that salvation which you enjoy! The unhappy Jews have yet the veil upon their hearts, which you should endeavour to remove; and the Gentiles are yet bowing down to senseless idols, that can never profit nor deliver them. Labour, then, both for Jews and Gentiles, to bring them to the knowledge of the Lord Jesus. Unite with the societies that are established for that end: and let no petty jealousies keep you from cooperating with those who are engaged in the blessed work of diffusing the Scriptures all the world over, and sending missionaries to every quarter of the globe. The sphere is large enough to occupy the utmost exertions of all. The field is the world: and how few are the labourers to cultivate the ground! Let a sense of gratitude to God stir you all up to impart to others the blessings which you yourselves have received. Freely you have received; and freely you should give: and know, for your comfort, that, instead of diminishing your own blessings by imparting them to others, the more richly you distribute them, the more abundantly will they flow into your own souls.]
Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)
(23) And he turned him unto his disciples, and said privately, Blessed are the eyes which see the things that ye see: (24) For I tell you, That many prophets and kings have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them.
I beg the Reader to notice the grace of Jesus. With what tenderness and affection the Lord Jesus marks his own! It was the longing of the Old Testament saints to see Christ’s day. Moses was both prophet and king in Jesurun: and how he earnestly desired even but to see the hallowed spot, where he knew, by faith, Christ, his dweller in the bush, should one day come, and accomplish salvation. Deu 3:23-27 . And as Peter told the Jews in his sermon, All the prophets, from Samuel, and those that followed; with David, and the good Kings of Israel, who foretold of Christ, desired to see his day: and, like Abraham, in the prospect rejoiceth, and was glad. Act 3:24 ; Joh 8:56 ; Heb 11:13 . Reader! hath Jesus ever said the same privately to you, as he did here to his disciples?
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
23 And he turned him unto his disciples, and said privately, Blessed are the eyes which see the things that ye see:
Ver. 23. Blessed are the eyes, &c. ] How blessed, then, are they that hear this arch-prophet in heaven. Moses and Elias, conversing with Christ on the mount, could much better discourse about his decease, and other divine doctrines, than ever they could while here upon earth. An infant of one day there is much beyond the deepest doctor here.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
23. ] This verse should not be marked off from Luk 10:22 by a new paragraph, as is done in the E. V.: much less, as in the Gospel for the 13th Sunday after Trinity, joined with what follows: except perhaps that the lesson taught us by its occurring there is an appropriate one, as shewing us how the grace of Christian love , which is the subject of the following parable, fulfils and abounds over, legal obedience. It is in connexion with the preceding, and comes as the conclusion after the thanksgiving in Luk 10:21 . A similar saying of our Lord occurs Mat 13:16-17 , but uttered altogether on a different occasion and in a different connexion.
Fuente: Henry Alford’s Greek Testament
Luk 10:23 . : a second impressive gesture, if that in Luk 10:22 be retained, implying that Jesus now more directly addresses the disciples. But the first is altogether doubtful. : the word, spoken to the disciples, is substantially = Mat 13:16 , there referring to the happiness conferred on the disciples in being privileged to hear their Master’s parabolic teaching. : in place of Mt.’s , which expresses an idea more intelligible to Jews than to Gentiles.
Fuente: The Expositors Greek Testament by Robertson
NASB (UPDATED) TEXT: Luk 10:23-24
23Turning to the disciples, He said privately, “Blessed are the eyes which see the things you see, 24for I say to you, that many prophets and kings wished to see the things which you see, and did not see them, and to hear the things which you hear, and did not hear them.”
Luk 10:23 “Turning to the disciples, He said privately” This phrase shows the presence of “the crowd,” or at least the seventy. The Gospels do not always tell us to whom Jesus directed His words.
“Blessed” This is a beatitude like Mat 5:1-12. Jesus is pronouncing the benefit of His choice to reveal to His disciples truths which they could have never had apart from Him.
These disciples had seen and heard the mysteries of the Kingdom of God. They lived during the culmination of God’s OT promises. No OT prophet fully understood God’s plan (cf. Heb 1:1; 1Pe 1:10-12), but in Jesus they (the disciples) now understand (cf. Act 2:23; Act 3:18; Act 4:28; Act 13:29; Col 1:26-27; Heb 1:2-3).
“many prophets and kings wished to see the things which you see, and did not see them” The Matthew parallel has “prophets and righteous men” (cf. Mat 13:16-17). Surely the “kings” in Luke refers to the godly Kings of Judah, such as David, Hezekiah, and Josiah.
It is always shocking and humbling to me to realize that NT believers know more of the eternal plan and purposes of God than any OT person (Adam, Noah, Abraham, Jacob, Moses, Isaiah, etc.). The question then comes, “What are we doing with the knowledge?” With light comes responsibility (cf. Luk 12:47-48).
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
Blessed = Happy. Figure of speech Beatitude, not Benedictio
the eyes. Put by Figure of speech Synecdoche, of the Part (App-6), for the whole person.
see. Greek. blepo. App-133.
Fuente: Companion Bible Notes, Appendices and Graphics
23.] This verse should not be marked off from Luk 10:22 by a new paragraph, as is done in the E. V.: much less, as in the Gospel for the 13th Sunday after Trinity, joined with what follows: except perhaps that the lesson taught us by its occurring there is an appropriate one, as shewing us how the grace of Christian love, which is the subject of the following parable, fulfils and abounds over, legal obedience. It is in connexion with the preceding, and comes as the conclusion after the thanksgiving in Luk 10:21. A similar saying of our Lord occurs Mat 13:16-17, but uttered altogether on a different occasion and in a different connexion.
Fuente: The Greek Testament
Luk 10:23. , and having turned) Luke is wont accurately to note the pauses and turns in the Lords discourses. Jesus had prayed to the Father: after that, He had spoken concerning the Father: now He directs His discourse to the disciples apart.
Fuente: Gnomon of the New Testament
Blessed: Mat 13:16, Mat 13:17
Reciprocal: Son 8:1 – that thou Mal 1:5 – your Mat 16:17 – Blessed Mat 23:39 – Ye shall not Mar 10:32 – And he Luk 4:21 – This day Luk 7:28 – but Joh 15:15 – all Rom 16:25 – which Gal 3:23 – the faith Heb 11:39 – General
Fuente: The Treasury of Scripture Knowledge
PRIVILEGES AND RESPONSIBILITY
Blessed are the eyes which see the things that ye see: for I tell you, that many prophets and kings have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them.
Luk 10:23-24
The full significance of these words will probably never be understood until the last day.
I. The privilege of the Christian position.We have probably a most faint idea of the enormous advantages enjoyed by believers who have lived since Christ came into the world, compared to those of believers who died before Christ was born. The difference between the knowledge of an Old Testament saint and a saint in the apostles days is far greater than we conceive. It is the difference of twilight and noonday, of winter and summer, of the mind of a child and the mind of a full-grown man. No doubt the Old Testament saints looked to a coming Saviour by faith, and believed in a resurrection and a life to come. But the coming and death of Christ unlocked a hundred scriptures which before were closed, and cleared up scores of doubtful points which before had never been solved. In short, the way into the holiest was not made manifest, while the first tabernacle was standing (Heb 9:8). The humblest Christian believer understands things which David and Isaiah could never explain.
II. The responsibility of the Christian position.The passage should impress us with a deep sense of our own debt to God and of our great responsibility for the full light of the Gospel. Let us see that we make a good use of our many privileges. Having a full Gospel, let us beware that we do not neglect it. It is a weighty saying, To whomsoever much is given, of them will much be required (Luk 12:48).
Fuente: Church Pulpit Commentary
3
The disciples were enjoying some bits of information that had not been granted to preceding generations, and for this Jesus called them blessed or happy.
Fuente: Combined Bible Commentary
Luk 10:23. Privately. Observe here the gradual narrowing of the circle to which our Lord addresses Himself (Alford). See notes on the similar saying in Mat 13:16-17. The occasion and connection are different there, but just such a beatitude would be likely to be repeated at important points in the training of the disciples.
Luk 10:24. And kings. Peculiar to Luke. Such persons as David, Solomon, and Hezekiah, some of whom were both prophets and kings. Comp. Gen 49:18, and the last words of David, a royal prophecy of Christ, 2Sa 23:1-5, especially the close: For this is all my salvation, and all my desire, although He make it not to grow. The blessing was not in what the disciples obtained, but in what they saw. The true knowledge of God the Father, and of Jesus Christ His Son, was the pledge of all other blessings.
Fuente: A Popular Commentary on the New Testament
From the very first giving out of the promise of Christ to Adam after the fall, Gen 3:15 There was in all good men a longing desire and expectation to see that person who should be so great a blessing to mankind. Prophets and kings desired to see the promised Messiah.
Now, says our Saviour to his disciples, Blessed are you, for you have seen with the eyes of your body what others only saw with the eyes of their mind; with your bodily eyes you have seen the promised Messiah coming in the flesh, and also the miracles to confirm you that I am he, have been wrought before your eyes; therefore blessed are the eyes of your body, which have beheld me corporally; and blessed also are the eyes of your mind, which have beheld me spiritually. A sight of Christ by a believing eye, much more by a glorified eye, is a blessed sight. Blessed are those eyes which see Christ in his dispensations of glory hereafter.
Fuente: Expository Notes with Practical Observations on the New Testament
Vers. 23 and 24. And He turned Him unto His disciples, and said privately, Blessed are the eyes which see the things that ye see: 24 For I tell you, that many prophets and kings have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them. Elevated as was the conception which the disciples had of the person and work of Jesus, they were far from appreciating at its full value the fact of His appearance, and the privilege of being the agents of such a Master. At this solemn hour Jesus seeks to open their eyes. But He cannot express Himself publicly on the subject. It is, as it were, in an undertone that He makes this revelation to them, Luk 10:23-24. This last sentence admirably finishes the piece. We find it in Matthew 13, applied to the new mode of teaching which Jesus had just employed by making use of the form of parables. The expression, those things which ye see, is incompatible with this application, which is thus swept away by the text of Matthew himself.
Luke here omits the beautiful passage with which Matthew (Mat 11:28-30) closes this discourse: Come unto me… If he had known such words, would he have omitted them? Is not this invitation in the most perfect harmony with the spirit of his Gospel? Holtzmann, who feels how much the theory of the employment of a common source is compromised by this omission, endeavours to explain it. He supposes that Luke, as a good Paulinist, must have taken offence at the word , humble, when applied to Christ, as well as at the terms yoke and burden, which recalled the Law too strongly. And it is in face of Luk 22:27, I am among you as he that serveth…, and of Luk 16:17, It is easier for heaven and earth to pass, than one tittle of the law to fail…, that such reasons are advanced! His extremity here drives Holtzmann to use one of those Tbingen processes which he himself combats throughout his whole book.
Modern criticism denies the historical character of this second mission. It is nothing more, Baur alleges, than an invention of Luke to lower the mission of the Twelve, and to exalt that of Paul and his assistants, of whom our seventy are provided as the precursors. With what satisfaction does not this Luke, who is silent as to the effects of the sending of the Twelve, describe those of the present mission! He goes the length of applying to the latter, and that designedly, part of the instructions which Jesus had given (Matthew 10) in regard to the former! Besides, the other Gospels nowhere mention those seventy evangelists whose mission Luke is pleased to relate! Holtzmann, who likewise denies the historical character of the narrative, does not, however, ascribe to Luke any deliberate fraud. The explanation of the matter is, according to him, a purely literary one. Of the two sources which Matthew and Luke consulted, the formerthat is, the original Markrecorded the sending of the Twelve with a few brief instructions, such as we have found in Luk 9:1-6 and Mar 6:7-13; the second, the Logia, contained the full and detailed discourse which Jesus must have delivered on the occasion, as we read it Matthew 10. The author of our first Gospel saw that the discourse of the Logia applied to the sending of the Twelve mentioned in the original Mark, and attached it thereto. Luke had not the same perspicacity. After having related the mission of the Twelve (Luk 9:1-6) after the proto-Mark, he found the great discourse in the Logia; and to get a suitable place for it, he thought that he must create a situation at his own hand. With this view, but without the least purpose of a dogmatic kind, he imagined a second mission, that of the seventy.
But if the origin of this narrative were as Baur supposes, how should only the Twelve reappear later in the Gospel of Luke (Luk 17:5, Luk 18:31), without ever a word more of those seventy? How should Luke in the Acts make no mention of those latter? Was it not easy and natural, after having invented them, to give them a part to play in the mission organized under Paul’s direction? An author does not lie in good earnest, only to forget thereafter to make use of his fraud. We have found that, as to the mission of the Twelve, Luke says at least (Luk 9:10), And the apostles, when they were returned, told Him all that they had done (remark the , stronger than the simple ); while Matthew, after the discourse, adds not a single word about the mission and its results! In short, the narrative of the sending of the seventy is so far from being a Paulinist invention, that in a work of the second century, proceeding from the sect most hostile to Paul, we find the following passage put in the mouth of Peter (Recognit. Clem. 1.24): He first chose us twelve, whom He called apostles; then He chose seventy-two other disciples from among the most faithful. The old historians have undoubtedly been somewhat arbitrary in numbering among those seventy many persons whom they designate as having formed part of them. But this false application proves nothing against the fact itself; on the contrary, it attests the impression which the Church had of its reality.
The opinion of Holtzmann would charge the sacred historian with an arbitrariness incompatible with the serious love of historical truth which is expressed, according to Holtzmann himself, in his introduction. Besides, we shall see (Luk 17:1-10) how entirely foreign such procedure was to the mind of Luke. When, finally, we consider the internal perfection of his whole narrative, the admirable correspondence between the emotions of our Lord and the historical event which gives rise to them, have we not a sufficient guarantee for the reality of this episode? As the account of the healing of the lunatic child is the masterpiece of Mark, this description of the sending of the seventy disciples is the pearl of Luke.
Fuente: Godet Commentary (Luke, John, Romans and 1 Corinthians)
10:23 {7} And he turned him unto [his] disciples, and said privately, Blessed [are] the eyes which see the things that ye see:
(7) The difference between the Old Testament and the New consists in the measure of revelation.
Fuente: Geneva Bible Notes
Now Jesus addressed the Seventy directly and congratulated them on participating in this revelation. The blessings that humble disciples experience contrast with the judgment that proud people who disregard the knowledge and power that Jesus revealed will experience (cf. 13-15; Luk 1:52-55; Luk 6:20-26; 1Co 2:9-10). Those who saw what these disciples saw were blessed or fortunate. What they saw was the signs that the Messiah had arrived and His kingdom was at hand (Luk 10:17).