Church Fathers Commentary Matthew 9:36-38

"But when he saw the multitudes, he was moved with compassion for them, because they were distressed and scattered, as sheep not having a shepherd. Then saith he unto his disciples, 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." — Matthew 9:36-38 (ASV)

St. John Chrysostom: The Lord wanted to refute by His actions the charge of the Pharisees, who said, “He casts out demons by the prince of the demons.” For a demon, after being rebuked, does not return good but evil to those who have not honored him. But the Lord, on the other hand, when He had suffered blasphemy and contempt, not only does not punish, but does not even utter a harsh word. Indeed, He shows kindness to those who did it, as it follows here: “And Jesus went about all their towns and villages.”

In this, He teaches us not to return accusations to those who accuse us, but to return kindness. For whoever stops doing good because of an accusation shows that his good deeds were done for human approval. But if you do good to your fellow servants for God's sake, you will not stop doing good whatever they do, so that your reward may be greater.

St. Jerome: Observe how He preaches the Gospel equally in villages, cities, and towns—that is, to the great as well as the small—not showing partiality to the power of the noble, but seeking the salvation of those who believe. It follows, “Teaching in their synagogues.” This was His sustenance: going about to do the will of His Father and saving by His teaching those who did not yet believe.

Glossa Ordinaria: He taught the Gospel of the Kingdom in their synagogues, as it follows: “Preaching the Gospel of the Kingdom.”¹

Remigius of Auxerre: Understand this to mean the kingdom “of God,” for although temporal blessings are also proclaimed, they are not called the Gospel. The Law, therefore, was not called a Gospel, because for those who kept it, it held out not heavenly rewards, but earthly ones.

St. Jerome: He first preached and taught, and then proceeded to heal sicknesses, so that His works might convince those who would not believe His words. Thus it follows, “Healing every sickness and every disease,” for to Him alone, nothing is impossible.

Glossa Ordinaria: By “disease” we may understand long-standing conditions, and by “sickness” any lesser infirmity.²

Remigius of Auxerre: It should be known that those whom He healed outwardly in their bodies, He also healed inwardly in their souls. Others cannot do this by their own power, but can do so by God's grace.

St. John Chrysostom: Nor does Christ's goodness rest here. He also manifests His care for them, showing His deep compassion toward them, which is why it follows, “And seeing the multitudes, he had compassion upon them.”

Remigius of Auxerre: In this, Christ shows in Himself the disposition of the good shepherd and not that of the hired hand. The reason He pitied them is added: “because they were troubled,” and sick, like sheep that have no shepherd. They were troubled either by demons or by various sicknesses and infirmities.

Glossa Ordinaria: Or, they were “troubled” by demons, and “sick,” that is, paralyzed and unable to rise. Although they had shepherds, it was as if they had none.³

St. John Chrysostom: This is an accusation against the rulers of the Jews, that although they were shepherds, they acted like wolves. They not only failed to improve the people, but actually hindered their progress. For when the multitude marveled and said, “It was never seen like this in Israel,” these rulers opposed Him, saying, “He casts out demons by the prince of demons.”

Remigius of Auxerre: But when the Son of God looked down from heaven upon the earth to hear the groans of the captives (Psalm 102:19), a great harvest immediately began to ripen. For the great number of the human race would never have drawn near to the faith if the Author of human salvation had not looked down from heaven.

And so it follows, “Then he said to his disciples, ‘The harvest truly is great, but the laborers are few.’”

Glossa Ordinaria: The harvest represents those people who can be reaped by the preachers and separated from the number of the damned, just as grain is threshed from the chaff so that it may be stored in granaries.⁴

St. Jerome: The great harvest denotes the multitude of the people; the few laborers, the lack of teachers.

Remigius of Auxerre: For the number of the Apostles was small in comparison to such a great crop to be reaped. The Lord exhorts His preachers—that is, the Apostles and their followers—to desire a daily increase in their number: “Pray therefore the Lord of the harvest, that he would send forth laborers into his harvest.”

St. John Chrysostom: He subtly implies that He Himself is the Lord, for it is He who is Lord of the harvest. If He sent the Apostles to reap what they had not sown, it is clear that He did not send them to reap the fields of others, but what He had sown through the Prophets.

But since the twelve Apostles are the laborers, why did He say, “Pray therefore the Lord of the harvest, that he would send laborers into his harvest,” and yet add no one to their number? Instead, He multiplied those twelve many times, not by increasing their numbers, but by giving them more abundant grace.

Remigius of Auxerre: Alternatively, He did increase their number when He chose the seventy-two, and again when many preachers were appointed at the time the Holy Spirit descended upon the believers.

St. John Chrysostom: He shows us that the power to preach rightly is a great gift, in that He tells them they ought to pray for it. We are also reminded here of the words of John concerning the threshing floor, the fan, the chaff, and the wheat.

St. Hilary of Poitiers: Figuratively, when salvation was given to the Gentiles, all cities and towns were enlightened by the power and presence of Christ, and they escaped every former sickness and infirmity.

The Lord pities the people, who were harassed by the violence of the unclean spirit and burdened by the Law, having no shepherd at hand to bestow on them the guardianship of the Holy Spirit.

The fruit of that gift was most abundant, its plenty far exceeding the number of those who partook of it. No matter how many receive it, an inexhaustible supply remains. Because it is beneficial for there to be many who administer this gift, He bids us ask the Lord of the harvest that God would provide a supply of reapers to distribute the prepared gift of the Holy Spirit. For it is by prayer that this gift is poured out upon us from God.

1. non occ.
2. ap. Anselm
3. ap. Anselm
4. ap. Anselm