Church Fathers Commentary Luke 10:1-2

"Now after these things the Lord appointed seventy others, and sent them two and two before his face into every city and place, whither he himself was about to come. And he said unto them, The harvest indeed is plenteous, but the laborers are few: pray ye therefore the Lord of the harvest, that he send forth laborers into his harvest." — Luke 10:1-2 (ASV)

St. Cyril of Alexandria: God had made known through the Prophets that the preaching of the Gospel of salvation was to embrace not only Israel but also the Gentile nations. Therefore, after the twelve Apostles, another seventy-two were also appointed by Christ, as it is said, After these things the Lord appointed other seventy-two also.

The Venerable Bede: It is fitting that seventy-two were sent, because the Gospel was to be preached to that many nations of the world. Just as twelve were first appointed for the twelve tribes of Israel, so these seventy-two were also ordained as teachers for the instruction of the Gentile nations.

St. Augustine of Hippo: Just as the whole world revolves and receives light in twenty-four hours, so the mystery of enlightening the world by the Gospel of the Trinity is suggested in the seventy-two disciples, for three times twenty-four equals seventy-two.

Just as no one doubts that the twelve Apostles foreshadowed the order of bishops, so we must also understand that these seventy-two represented the presbytery (that is, the second order of priests). Nevertheless, in the earliest times of the Church, as the Apostolic writings bear witness, both were called presbyters and both were also called bishops—the former signifying “ripeness of wisdom,” and the latter, “diligence in pastoral care.”

St. Cyril of Alexandria: An outline of this ordinance was also set forth in the words of Moses, who at God’s command chose seventy men upon whom God poured out His Spirit. It is also written in the book of Numbers that the children of Israel came to Elim (which is interpreted as “ascent”), where there were twelve fountains of water and seventy palm trees.

For when we flee to spiritual refreshment, we find twelve fountains—namely, the holy Apostles, from whom we drink in the knowledge of salvation as from the springs of the Savior. We also find seventy palm trees, representing those who were now appointed by Christ. For the palm is a fruitful tree with a sound core and deep roots, always growing by the water, yet at the same time putting forth its leaves upward.

It follows, And he sent them two and two.

St. Gregory the Great: He sends the disciples to preach two by two because there are two commandments of charity: the love of God and the love of our neighbor. (And charity cannot exist with fewer than two.) He thereby silently suggests to us that whoever does not have love for another ought not to undertake the office of preaching.

Origen of Alexandria: Likewise, the twelve were also counted off two by two, as Matthew shows in his enumeration of them. For it seems from the word of God that two being joined in service is an ancient custom. God led Israel out of Egypt by the hands of Moses and Aaron. Joshua and Caleb also, united together, appeased the people who had been provoked by the twelve spies. Hence it is said, A brother assisted by a brother is as a fortified city.

St. Basil the Great: At the same time, this implies that if any are equal in spiritual gifts, they should not allow a fondness for their own opinion to overcome them.

St. Gregory the Great: It is rightly added, before his face into every city and place, where he himself would come. For the Lord follows His preachers; preaching comes first, and then the Lord enters the tabernacle of our heart, since it is through the preceding words of exhortation that truth is received into the mind. Hence Isaiah says to the preachers, Prepare the way of the Lord, make straight a highway for our God.

Theophylact of Ohrid: The Lord had appointed the disciples for the sake of the multitude, who were in need of teachers. For just as our grain fields require many reapers, so the countless company of those who are to believe need many teachers. As it follows, The harvest truly is great.

St. John Chrysostom: But how does He call a work that is only now beginning a “harvest”? The plow has not yet been put down, nor the furrows turned, yet He speaks of harvests. For His disciples might waver and say, “How can we, so few in number, convert the whole world? How can foolish men reform the wise, naked men reform those who are armed, or subjects reform their rulers?”

Lest they be disturbed by such thoughts, He calls the Gospel a harvest, as if to say, “All things are ready. I am sending you to a gathering of fruits already prepared.” You can sow and reap on the same day. Just as the farmer goes out to the harvest rejoicing, so you must go out into the world with much more and greater cheerfulness. For this is the true harvest, which shows that the fields are all prepared for you.

St. Gregory the Great: But it is not without deep sorrow that we add, but the laborers are few. For although there are those who would hear good things, those who should spread them are lacking. Behold, the world is full of priests, but a laborer in God’s harvest is seldom found, because while we do indeed undertake the priestly office, we do not perform its works.

The Venerable Bede: Just as the great harvest is this whole multitude of believers, so the few laborers are the Apostles and their followers who are sent to this harvest.

St. Cyril of Alexandria: Just as large fields require many reapers, so also does the multitude of believers in Christ. Hence He adds, Pray therefore the Lord of the harvest, that he would send forth laborers into his harvest. Now, mark that when He said, Pray therefore the Lord of the harvest, that he would send forth laborers into the harvest, He afterward performed it Himself. He, then, is the Lord of the harvest, and by Him and with Him, God the Father rules over all.

St. John Chrysostom: But He afterward increased them greatly, not by adding to their number, but by awarding them power. He implies that sending laborers into the divine harvest is a great gift, by His saying that the Lord of the harvest must be prayed to for this reason.

St. Gregory the Great: By this, the people must also be encouraged to pray for their pastors, so that they may be able to do what is good for them and that their tongue does not grow lifeless in exhortation. For often, their tongue is tied because of their own wickedness. But just as often, it happens that the word of preaching is withdrawn from their rulers because of the fault of the people.