Then Jesus turned to the disciples and said privately, “Blessed are the eyes that see what you see. For I tell you that many prophets and kings desired to see what you see but did not see it, and to hear what you hear but did not hear it.”
so He will sprinkle many nations. Kings will shut their mouths because of Him. For they will see what they have not been told, and they will understand what they have not heard.
Walk the Square · a single-voice walk of this pair around the Clowney square12:39
Significance
When Jesus turns to the disciples and says privately, "Blessed are the eyes that see what you see" (Luke 10:23), and adds that "many prophets and kings desired to see what you see but did not see it, and to hear what you hear but did not hear it" (Luke 10:24), He measures the disciples' privilege against a promise made at the head of the Servant song. Isaiah 52:15 had said of the exalted Servant, "Kings will shut their mouths because of Him. For they will see what they have not been told, and they will understand what they have not heard." The two texts share the same actors and the same reversal: kings who at last see and hear what had never been disclosed to them. What Isaiah set at the far edge of prophecy — a revelation so unprecedented that royalty would fall silent before it — Jesus declares present in the seeing and hearing of ordinary disciples. The method is Promise-Fulfillment: the disclosure Isaiah located in the Servant's exaltation has arrived, and its content is the Servant Himself. Prophets and kings strained toward it down the centuries; the disciples have it standing in front of them. That is the sweetness of the beatitude — the thing every faithful eye in the Old Testament ached to see is not a doctrine but a Person, now visible, and the blessing rests on those given eyes to behold Him and long for Him.
Found via
G.K. Beale & D.A. Carson (eds.), Commentary on the New Testament Use of the Old Testament (Baker, 2007) — attribution only; TOSK's Luke 10:23-24 entry does not carry Isaiah 52:15, and John Gill's exposition of Luke 10:23-24 does not reference it.