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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Luke 10:17–24. His four-level outline is real structure in the source text, so it is rendered as structure.
Christ sent forth the seventy disciples as he was going up to Jerusalem to the feast of tabernacles, when he went up, not openly, but as it were in secret (Joh 7:10), having sent abroad so great a part of his ordinary retinue; and Dr. Lightfoot thinks it was before his return from that feast, and while he was yet at Jerusalem, or Bethany, which was hard by (for there he was, Luk 10:38), that they, or at least some of them, returned to him. Now here we are told,
1.What account they gave him of the success of their expedition: They returned again with joy (Luk 10:17); not complaining of the fatigue of their journeys, nor of the opposition and discouragement they met with, but rejoicing in their success, especially in casting out unclean spirits: Lord, even the devils are subject unto us through thy name. Though only the healing of the sick was mentioned in their commission (Luk 10:19), yet no doubt the casting out of devils was included, and in this they had wonderful success. 1. They give Christ the glory of this: It is through thy name. Note, all our victories over Satan are obtained by power derived from Jesus Christ. We must in his name enter the lists with our spiritual enemies, and, whatever advantages we gain, he must have all the praise; if the work be done in his name, the honour is due to his name. 2. They entertain themselves with the comfort of it; they speak of it with an air of exultation: Even the devils, those potent enemies, are subject to us. Note, the saints have no greater joy or satisfaction in any of their triumphs than in those over Satan. If devils are subject to us, what can stand before us?
II.What acceptance they found with him, and how he received this account.
1.He confirmed what they said, as agreeing with his own observation (Luk 10:18): "My heart and eye went along with you; I took notice of the success you had, and I saw Satan fall as lightning from heaven." Note, Satan and his kingdom fell before the preaching of the gospel. "I see how it is," saith Christ, "as you get ground the devil loseth ground." He falls as lightning falls from heaven, so suddenly, so irrecoverably, so visibly, that all may perceive it, and say, "See how Satan's kingdom totters, see how it tumbles." They triumphed in casting devils out of the bodies of people; but Christ sees and rejoices in the fall of the devil from the interest he has in the souls of men, which is called his power in high places, Eph 6:12. He foresees this to be but an earnest of what should now be shortly done and was already begun - the destroying of Satan's kingdom in the world by the extirpating of idolatry and the turning of the nations to the faith of Christ. Satan falls from heaven when he falls from the throne in men's hearts, Act 26:18. And Christ foresaw that the preaching of the gospel, which would fly like lightning through the world, would wherever it went pull down Satan's kingdom. Now is the prince of this world cast out. Some have given another sense of this, as looking back to the fall of the angels, and designed for a caution to these disciples, lest their success should puff them up with pride: "I saw angels turned into devils by pride: that was the sin for which Satan was cast down from heaven, where he had been an angel of light I saw it, and give you an intimation of it lest you, being lifted up with pride should fall into that condemnation of the devil, who fell by pride," Ti1 3:6.
2.He repeated, ratified, and enlarged their commission: Behold I give you power to tread on serpents, Luk 10:19. Note, To him that hath, and useth well what he hath, more shall be given. They had employed their power vigorously against Satan, and now Christ entrusts them with greater power.
(1.)An offensive power, power to tread on serpents and scorpions, devils and malignant spirits, the old serpent: "You shall bruise their heads in my name," according to the first promise, Gen 3:15. Come, set your feet on the necks of these enemies; you shall tread upon these lions and adders wherever you meet with them; you shall trample them under foot, Psa 91:13. You shall tread upon all the power of the enemy, and the kingdom of the Messiah shall be every where set up upon the ruins of the devil's kingdom. As the devils have now been subject to you, so they shall still be.
(2.)A defensive power: "Nothing shall by any means hurt you; not serpents nor scorpions, if you should be chastised with them or thrown into prisons and dungeons among them; you shall be unhurt by the most venomous creatures," as St. Paul was (Act 28:5), and as is promised in Mar 16:18. "If wicked men be as serpents to you, and you dwell among those scorpions (as Eze 2:6), you may despise their rage, and tread upon it; it need not disturb you, for they have no power against you but what is given them from above; they may hiss, but they cannot hurt." You may play upon the hole of the asp, for death itself shall not hurt nor destroy, Isa 11:8, Isa 11:9; Isa 25:8.
3.He directed them to turn their joy into the right channel (Luk 10:20): "Notwithstanding in this rejoice not, that the spirits are subject unto you, that they have been so, and shall be still so. Do not rejoice in this merely as it is your honour, and a confirmation of your mission, and as it sets you a degree above other good people; do not rejoice in this only, or in this chiefly, but rather rejoice because your names are written in heaven, because you are chosen of God to eternal life, and are the children of God through faith." Christ, who knew the counsels of God, could tell them that their names were written in heaven, for it is the Lamb's book of life that they are written in. All believers are through grace, entitled to the inheritance of sons, and have received the adoption of sons, and the Spirit of adoption, which is the earnest of that inheritance and so are enrolled among his family; now this is matter of joy, greater joy than casting out devils. Note, Power to become the children of God is to be valued more than a power to work miracles; for we read of those who did in Christ's name cast out devils, as Judas did, and yet will be disowned by Christ in the great day. But they whose names are written in heaven shall never perish; they are Christ's sheep, to whom he will give eternal life. Saving graces are more to be rejoiced in than spiritual gifts; holy love is a more excellent way than speaking with tongues.
4.He offered up a solemn thanksgiving to his Father, for employing such mean people as his disciples were in such high and honourable service, Luk 10:21, Luk 10:22. This we had before (Mat 11:25-27), only here it is prefixed that in that hour Jesus rejoiced. It was fit that particular notice should be taken of that hour, because there were so few such, for he was a man of sorrows. In that hour in which he saw Satan fall, and heard of the good success of his ministers, in that hour he rejoiced. Note, Nothing rejoices the heart of the Lord Jesus so much as the progress of the gospel, and its getting ground of Satan, by the conversion of souls to Christ. Christ's joy was a solid substantial joy, an inward joy: he rejoiced in spirit; but his joy, like deep waters, made no noise; it was a joy that a stranger did not intermeddle with. Before he applied himself to thank his Father, he stirred up himself to rejoice; for, as thankful praise is the genuine language of holy joy, so holy joy is the root and spring of thankful praise. Two things he gives thanks for: -
(1.)For what was revealed by the Father through the Son: I thank thee, O Father, Lord of heaven and earth, Luk 10:21. In all our adorations of God, we must have an eye to him, both as the Maker of heaven and earth and as the Father of our Lord Jesus Christ, and in him our Father. Now that which he gives thanks for is,
[1.]That the counsels of God concerning man's reconciliation to himself were revealed to some of the children of men, who might be fit also to teach others, and it is God that by his Son has spoken these things to us and by his Spirit has revealed them in us; he has revealed that which had been kept secret from the beginning of the world.
[2.]That they were revealed to babes, to those who were of mean parts and capacities, whose extraction and education had nothing in them promising, who were but children in understanding, till God by his Spirit elevated their faculties, and furnished them with this knowledge, and an ability to communicate it. We have reason to thank God, not so much for the honour he has hereby put upon babes, as for the honour he has hereby done himself in perfecting strength out of weakness.
[3.]That, at the same time when he revealed them unto babes, he hid them from the wise and prudent, the Gentile philosophers, the Jewish rabbin. He did not reveal the things of the gospel to them, nor employ them in preaching up his kingdom. Thanks be to God that the apostles were not fetched from their schools; for, First, they would have been apt to mingle their notions with the doctrine of Christ, which would have corrupted it, as afterwards it proved. For Christianity was much corrupted by the Platonic philosophy in the first ages of it, by the Peripatetic in its latter ages, and by the Judaizing teachers at the first planting of it. Secondly, If rabbin and philosophers had been made apostles, the success of the gospel would have been ascribed to their learning and wit and the force of their reasonings and eloquence; and therefore they must not be employed, lest they should have taken too much to themselves, and others should have attributed too much to them. They were passed by for the same reason that Gideon's army was reduced: The people are yet too many, Jdg 7:4. Paul indeed was bred a scholar among the wise and prudent; but he became a babe when he became an apostle, and laid aside the enticing words of man's wisdom, forgot them all, and made neither show nor use of any other knowledge than that of Christ and him crucified, Co1 2:2, Co1 2:4.
[4.]That God herein acted by way of sovereignty: Even so, Father, for so it seemed good in thy sight. If God gives his grace and the knowledge of his son to some that are less likely, and does not give it to others whom we should think better able to deliver it with advantage, this must satisfy: so it pleases God, whose thoughts are infinitely above ours. He chooses to entrust the dispensing of his gospel in the hands of those who with a divine energy will give it the setting on, rather than in theirs who with human art will give it the setting off.
(2.)For what was secret between the Father and the Son, Luk 10:22.
[1.]The vast confidence that the Father puts in the Son: All things are delivered to me of my Father, all wisdom and knowledge, all power and authority, all the grace and comfort which are intended for the chosen remnant; it is all delivered into the hands of the Lord Jesus; in him all fulness must dwell, and from him it must be derived: he is the great trustee that manages all the concerns of God's kingdom.
[2.]The good understanding that there is between the Father and the Son, and their mutual consciousness, such as no creature can be admitted to: No man knows who the Son is, nor what his mind is, but the Father, who possessed him in the beginning of his ways, before his works of old (Pro 8:22), nor who the Father is, and what his counsels are, but the Son, who lay in his bosom from eternity, was by him as one brought up with him, and was daily his delight (Pro 8:30), and he to whom the Son by the Spirit will reveal him. The gospel is the revelation of Jesus Christ, to him we owe all the discoveries made to us of the will of God for our salvation; and here he speaks of being entrusted with it as that which was a great pleasure to himself and for which he was very thankful to his Father.
5.He told his disciples how well it was for them that they had these things revealed to them, Luk 10:23, Luk 10:24. Having addressed himself to his Father, he turned to his disciples, designing to make them sensible how much it was for their happiness, as well as for the glory and honour of God, that they knew the mysteries of the kingdom and were employed to lead others into the knowledge of them, considering,
(1.)What a step it is towards something better. Though the bare knowledge of these things is not saving, yet it puts us in the way of salvation: Blessed are the eyes which see the things which we see. God therein blesseth them, and, if it be not their own fault it will be an eternal blessedness to them.
(2.)What a step it is above those that went before them, even the greatest saints, and those that were most the favourites of Heaven: "Many prophets and righteous men" (so it is in Mat 13:17), many prophets and kings (so it is here), "have desired to see and hear those things which you are daily and intimately conversant with, and have not seen and heard them." The honour and happiness of the New Testament saints far exceed those even of the prophets and kings of the Old Testament, though they also were highly favoured. The general ideas which the Old Testament saints had, according to the intimations given them, of the graces and glories of the Messiah's kingdom, made them wish a thousand times that their lot had been reserved for those blessed days, and that they might see the substance of those things of which they had faint shadows. Note, The consideration of the great advantages which we have in the New Testament light, above what they had who lived in Old Testament times, should awaken our diligence in the improvement of it; for, if it do not, it will aggravate our condemnation for the non-improvement of it.
Historical interpretation
Nine Centuries of Reception
10 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
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(in Cant. 1:2.) But why does he say that many prophets desired, and not all? Because it is said of Abraham, That he saw the day of Christ and was glad, (John 8:56.) which sight not many, but few attained to; but there were other prophets and just men not so great as to reach to Abraham's vision, and the experience of the Apostles, who, He says, saw not, but desired to see.
Tell us, then, O children, whence is this, your beautiful and graceful contest of song? Who taught it you? Who instructed you? Who brought you together? What were your tablets? Who were your teachers? Do but you, they say, join us as our companions in this song and festivity, and you will learn the things which were by Moses and the prophet earnestly longed for.
But that you may know that as the Son revealed the Father to whom He will, the Father also reveals the Son to whom He will, hear our Lord's words, Blessed art thou, Simon Barjona, for flesh and blood have not revealed it to thee, but my Father which is in heaven.
"But also a witnessing voice was heard from heaven, saying, 'This is my beloved Son, in whom I am well pleased; hear Him.' And in addition to this, willing to convict more fully of error the prophets from whom they asserted that they had learned, He proclaimed that they died desiring the truth, but not having learned it, saying, 'Many prophets and kings desired to see what ye see, and to hear what you hear; and verily I say to you, they neither saw nor heard.' Still further He said, 'I am he concerning whom Moses prophesied, saying, A Prophet shall the Lord our God raise unto you of your brethren, like unto me: Him hear in all things; and whosoever will not hear that Prophet shall die.' "
(in Joan. Hom. 8.) Now from this saying many imagine that the prophets were without the knowledge of Christ. But if they desired to see what the Apostles saw, they knew that He would come to men, and dispense those things which He did. For no one desires what he has no conception of; they therefore knew the Son of God. Hence He does not merely say, They desired to see me, but those things which ye see, nor to hear me, but those things which ye hear. For they saw Him, but not yet Incarnate, nor thus conversing with men, nor speaking with such authority to them.
He turns to them indeed, since He rejected the Jews, who were deaf, with their understandings blinded, and not wishing to see, and gives Himself wholly to those who love Him; and He pronounces those eyes blessed which see the things no others had seen before. We must however know this, that seeing does not signify the action of the eyes, but the pleasure which the mind receives from benefits conferred. For instance, if any one should say, He hath seen good times, that is, he has rejoiced in good times, according to the Psalm, Thou shall see the good of Jerusalem. (Ps. 128:5.) For many Jews have seen Christ performing divine works, that is to say, with their bodily sight, yet all were not fitted to receive the blessing, for they believed not; but these saw not His glory with their mental sight. Blessed then are our eyes, since we see by faith the Word who is made man for us, shedding upon us the glory of His Godhead, that He may make us like unto Him by sanctification and righteousness.
He also gave the holy apostles power and might even to raise the dead, cleanse lepers, heal the sick, and by the laying on of hands to call down from heaven the Holy Spirit on anyone they wanted. He gave them power to bind and to loose people’s sins. His words are “I say to you, whatever you will bind on earth, will be bound in heaven. Whatever you will loose on earth, will be loosed in heaven.” These are the things we see ourselves possessing. Blessed are our eyes and the eyes of those of all who love him. We have heard his wonderful teaching. He has given us the knowledge of God the Father, and he has shown him to us in his own nature. The things that were by Moses were only types and symbols. Christ has revealed the truth to us. He has taught us that not by blood and smoke, but rather by spiritual sacrifices, we must honor him who is spiritual, immaterial and above all understanding.
Matthew more clearly calls them prophets, and righteous men. For those are great kings, who have known how, not by yielding to escape from the assaults of temptations, but by mastering to gain the rule over them.
For those looking afar off saw Him in a glass and darkly, but the Apostles having our Lord present with them, whatever things they wished to learn had no need to he taught by angels or any other kind of vision.
For I tell you that many prophets and kings desired to see what you see, and did not see it, and to hear what you hear, and did not hear it. Abraham rejoiced that he might see the day of Christ, and saw it, and was glad. Isaiah also, and Micah, many other prophets saw the glory of the Lord, who for that reason are called seers. But all these seeing from afar and greeting (Him) saw through a glass and in a riddle (1 Cor. 13), but the apostles having the Lord in the present time, eating with Him, and learning by asking whatever they wished, by no means needed to be taught through angels or various visions. While Luke calls many prophets and kings, Matthew more explicitly calls them prophets and the righteous. For they are truly great kings, because they know how to not succumb by giving in to the impulses of their temptations, but to command by ruling over them.
Having said above, No one knoweth who the Father is but the Son, and to whomsoever the Son will reveal him; He pronounces a blessing upon His disciples, to whom the Father was revealed through Him. Hence it is said, And he turned him unto his disciples, and said, Blessed are the eyes, &c.
Now He blesses them, and all truly who look with faith, because the ancient prophets and kings desired to see and hear God in the flesh, as it follows; For I say unto you, that many prophets and kings have desired, &c. (Matt. 13:17.)
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Summary
Luke 10:24 encapsulates Jesus' declaration of the unparalleled privilege bestowed upon His disciples, emphasizing that they were witnessing the direct, tangible manifestation of God's long-anticipated kingdom, a reality that even the most revered figures of Old Testament history, such as prophets and kings, had earnestly longed to experience but were never granted. This verse underscores the unique position of those who encountered Jesus during His earthly ministry, highlighting the profound significance of the dawning New Covenant era.
Context
Literary Context
This verse immediately follows Jesus' private blessing of His disciples in Luke 10:23, where He declares, "Blessed are the eyes which see the things that ye see." The preceding narrative describes the triumphant return of the seventy (or seventy-two) disciples, whom Jesus had sent out with authority to preach the kingdom and heal the sick (Luke 10:1-12). Their joyful report of demons submitting to them (Luke 10:17) leads to Jesus' profound statements about the spiritual authority granted to His followers and the ultimate joy found in having their names written in heaven (Luke 10:19-20). Luke 10:24 serves as a powerful explanation and amplification of the unique blessedness articulated in Luke 10:23, setting the stage for the parable of the Good Samaritan that follows.
Historical & Cultural Context
The historical setting is first-century Judea, a time marked by fervent messianic expectation among the Jewish people. For centuries, prophets had foretold a coming Messiah, a new covenant, and the establishment of God's righteous kingdom. Figures like Isaiah and Jeremiah spoke of a future hope that transcended the current political and spiritual realities. Kings, such as David, received promises of an eternal throne and lineage, pointing to a greater King to come. The Jewish people lived under Roman occupation, longing for liberation and the restoration of Israel's glory. In this context, Jesus' ministry, characterized by unprecedented miracles, authoritative teaching, and the proclamation of the "kingdom of God," directly challenged existing paradigms and signaled the long-awaited divine intervention. The disciples, being Jewish, would have been deeply steeped in these prophecies and expectations, making their firsthand experience of Jesus' ministry all the more profound.
Key Themes
This verse contributes significantly to several overarching themes in Luke's Gospel and biblical theology. Foremost is the theme of the inbreaking Kingdom of God, which Jesus consistently proclaims is "at hand" (Luke 10:9) and actively manifesting through His words and deeds. The verse also highlights the fulfillment of Old Testament prophecy, asserting that the long-awaited promises are now being realized in Jesus' person and ministry. This underscores the unique privilege and blessedness of those living during Jesus' earthly ministry, who were direct witnesses to these epochal events. Furthermore, it subtly introduces the theme of spiritual discernment, implying that while many saw and heard Jesus, only those with divinely opened eyes and ears truly comprehended the significance of what was unfolding, a concept Jesus elaborates on in parables like the sower (Luke 8:9-10).
Exposition and Analysis
Key Word Analysis
This verb signifies a strong, active choice or preference, a deep wish or inclination. It's not merely a passive longing but an earnest desire, a determination to experience something. In this context, it conveys the profound yearning of Old Testament prophets and kings to witness the very realities that the disciples were now experiencing. Their desire was so intense that it bordered on a determined will.
While literally meaning to perceive with the eyes, eídō often carries a deeper, figurative sense of knowing, perceiving, understanding, or being aware. It implies not just physical sight but spiritual comprehension and insight. The prophets and kings desired to "know" or "understand" the full manifestation of God's plan, which the disciples were now witnessing firsthand.
This verb means to perceive by ear, but like eídō, it extends beyond mere physical sensation to include understanding, heeding, or obeying. The prophets and kings longed to "understand" or "perceive" the full implications of God's spoken word and the teachings of the Messiah, which the disciples were privileged to receive directly from Jesus' lips.
Verse Breakdown
"For I tell you,"
This opening phrase, introduced by the particle "for" (G1063, gár), signals that Jesus is providing a reason or explanation for the preceding statement in Luke 10:23, where He pronounced His disciples "blessed." It underscores the importance and authority of what He is about to reveal.
"that many prophets and kings have desired to see those things which ye see,"
Jesus contrasts the Old Testament figures with His contemporary disciples. "Many prophets and kings" refers to the spiritual and political leaders of Israel's past, figures like Moses, David, and Isaiah. These revered individuals, despite their close relationship with God and the revelations they received, yearned to witness the full, tangible manifestation of God's kingdom and the Messiah's presence, which the disciples were now experiencing.
"and have not seen [them];"
This clause highlights the unfulfilled desire of the Old Testament figures. Despite their profound faith and prophetic insights, they only saw "shadows" and "types" of the coming reality. They did not experience the direct, incarnate presence of God's Son, nor the full inbreaking of His kingdom through His miracles, teachings, and the outpouring of the Spirit.
"and to hear those things which ye hear,"
Parallel to the desire to "see," this emphasizes the longing to "hear" the direct, authoritative teaching of the Messiah. The Old Testament figures received God's word through prophets and the Law, but they yearned for the ultimate revelation.
"and have not heard [them]."
This reiterates the unfulfilled longing, emphasizing that the direct, personal instruction and revelation from the Son of God, which the disciples were privileged to receive, was beyond the grasp of even the most spiritually attuned individuals of the past. They heard prophecies, but not the fulfillment in living voice.
Literary Devices
The primary literary device employed in Luke 10:24 is Contrast. Jesus starkly contrasts the privileged position of His disciples with that of "many prophets and kings" from Israel's past. This contrast serves to magnify the unique blessedness of the disciples, highlighting that they are living in an unprecedented era of salvation history. The verse also utilizes Parallelism and Repetition through the phrases "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]." This rhetorical structure emphasizes the precise nature of the disciples' privilege—they are experiencing the very things that the revered figures of old longed for but were denied. This repetition creates a powerful rhythm that underscores the profound spiritual and historical significance of the moment.
Theological and Thematic Connections
Luke 10:24 profoundly underscores the unique theological significance of the Christ event and the dawning of the New Covenant. It reveals that the era of Jesus' earthly ministry was the long-anticipated culmination of God's redemptive plan, a reality that surpassed the most fervent hopes of even the greatest figures in Israel's history. The "things" the disciples saw and heard were not merely historical events but the tangible manifestation of God's kingdom breaking into human history through the person and work of Jesus. This privilege highlights the shift from an era of promise and prophecy to one of fulfillment and presence, marking a pivotal moment in salvation history where the veil between the divine and human was uniquely thin. It teaches us about the progressive nature of divine revelation and the unparalleled access believers now have to God's truth through Christ.
Reflection and Application
Luke 10:24 serves as a profound call to gratitude and spiritual attentiveness for believers today. While we do not physically walk with Jesus as the first disciples did, we live in the full light of His completed work—His life, death, resurrection, and ascension—and the outpouring of the Holy Spirit. We possess the complete canon of Scripture, providing us with a comprehensive understanding of God's redemptive narrative, a clarity that prophets and kings of old could only glimpse in part. This verse challenges us to not take for granted the immense privilege of knowing Christ and experiencing the ongoing reality of His Kingdom. It urges us to actively "see" with spiritual eyes and "hear" with understanding hearts the truths revealed in God's Word, allowing them to transform our lives and deepen our walk with Him. Our access to God through Christ is direct and unhindered, a blessing that far exceeds the yearnings of those who lived before the cross.
Questions for Reflection
FAQ
Who are the "many prophets and kings" mentioned in this verse?
The "many prophets and kings" refer to the revered figures of the Old Testament who received divine revelation and led God's people. This includes prominent prophets like Moses, Isaiah, Jeremiah, and Daniel, who foretold the coming Messiah and the establishment of His kingdom. It also includes righteous kings such as David and Solomon, who, despite their wisdom and position, only saw glimpses and shadows of the full reality that would be revealed in Christ. These individuals, though highly favored by God, lived in an era of promise, not full realization.
What "things" did the disciples see and hear that were so unique?
The "things" the disciples saw and heard refer to the direct, tangible manifestation of God's long-awaited kingdom through Jesus Christ. This includes witnessing Jesus' miraculous healings and exorcisms (Luke 10:9), hearing His authoritative teaching on the kingdom of God (Luke 4:43), seeing Him embody the fulfillment of Old Testament prophecies, and experiencing the spiritual power of the Holy Spirit at work through Him and, subsequently, through themselves (Luke 10:17). They saw God's redemptive plan unfolding in real-time, in the person of the Messiah, a reality that had been anticipated for centuries.
Christ-Centered Fulfillment
Luke 10:24 finds its ultimate Christ-centered fulfillment in the person and work of Jesus Himself. The "things" that prophets and kings longed to see and hear are fully embodied in Christ, who is the very revelation of God and the inaugurated Kingdom. He is the Prophet greater than Moses and the King greater than David. The disciples were blessed because they were present at the dawning of the New Covenant, witnessing the God-man, Jesus, actively bringing God's reign to earth. His teachings, miracles, death, and resurrection are the complete and final revelation of God's redemptive plan, surpassing all previous anticipations. Through His atoning sacrifice, Jesus opened the way for all believers to experience the "things" that were once veiled, granting us spiritual eyes to "see" His glory (John 1:14) and ears to "hear" His life-giving words (John 6:68). The Holy Spirit, poured out after Christ's ascension, enables believers across all generations to continue to "see" and "hear" these realities with spiritual understanding, making the blessings of Luke 10:24 a present reality for all who are "in Christ" (Ephesians 1:3).