Luke 10:2Meaning & Commentary from the Church Fathers

But how does He give the name of harvest to a work only just now at its beginning? the plough not yet put down, nor the furrows turned, He yet speaks of harvests, for His disciples might waver and say, How can we so small a number convert the whole world, how can foolish men reform the wise, naked men those that are armed, subjects their rulers? Lest they should be disturbed then by such thoughts, He calls the Gospel a harvest; as if He says, All things are ready, I send you to a gathering of fruits already prepared. Ye can sow and reap the same day. As then the husbandman goes out to harvest rejoicing, much more also and with greater cheerfulness must you go out into the world. For this is the true harvest, which shews the fields all prepared for you.

The Lord had appointed the disciples for the sake of the multitude, who were in want of teachers. For as our corn fields require many reapers, so the innumerable company of those who are to believe need many teachers, as it follows, The harvest truly is great.

God had made known by the Prophets that the preaching of the Gospel of salvation was to embrace not only Israel, but also the Gentile nations; and therefore after the twelve Apostles, there were other seventy-two (Vulg. septuaginta duos.) also appointed by Christ, as it is said, After these things the Lord appointed other seventy-two also.

As also in twenty-four hours the whole world moves round and receives light, so the mystery of enlightening the world by the Gospel of the Trinity, is hinted at in the seventy-two disciples. For three times twenty-four makes seventy-two. Now as no one doubts that the twelve Apostles foreshadowed the order of Bishops, so also we must know that these seventy-two represented the presbytery, (that is, the second order of priests.) Nevertheless, in the earliest times of the Church, as the Apostolical writings bear witness, both were called presbyters, both also called bishops, the former of these signifying “ripeness of wisdom,” the latter, “diligence in the pastoral care.”

At the same time it is implied by this, that if any are equal in spiritual gifts, they should not suffer a fondness for their own opinion to get the better of them.

In commissioning His disciples for the harvest—though initiated by the Word of God, it required diligent cultivation and attentive care from the worker to ensure that the birds of the air would not steal the sown seed, as seen in Mk. 4:4 and Lk. 8:5—the Lord proclaimed: Behold, I send you forth as lambs among wolves (Lk. 10:3).

He explained to them, 'The fields are ripe for harvest, yet the workers are few. The harvest signifies those who will be drawn away from disbelief to faith in Him, while the workers represent the apostles dedicated to this mission. Here, He indicated the purpose behind the commissioning of the Seventy, highlighting that even all of the Apostles were insufficient to reach the great number destined to believe. Therefore, beseech the Lord of the harvest to send forth workers into His fields. This statement, along with what He previously expressed, was reiterated at the conclusion of the eighteenth chapter of the Gospel of Matthew (Matthew 9:37-38).

Likewise also the twelve were reckoned by two and two, as Matthew shews in his enumeration of them. (Matt. 10:2.) For that two should be joined in service, seems from the word of God to be an ancient custom. For 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. (Numb. 13, 14. Ex. 12.) Hence it is said, A brother assisted by a brother is as a fortified city. (Prov. 18:19. Vulg.)

It is rightly added, before his face into every city and place, whither he himself would come. For the Lord follows His preachers, since the preaching comes first, and then the Lord enters into the tabernacle of our heart; seeing that through the words of exhortation going before, truth is received into the mind. Hence Esaias says to the preachers, Prepare ye the way of the Lord, make straight a highway for our God. (Isa. 40:3.)

Rightly are seventy-two sent, for to so many nations of the world was the Gospel to be preached, that as at first twelve were appointed because of the twelve tribes of Israel, so, these also were ordained as teachers for the instruction of the foreign nations.

To once again reach the people of Judea with the message of the soon-to-come kingdom of God, the Lord appointed 70 additional disciples—reflecting the elders appointed under Moses, just as the 12 apostles represent the leaders of the 12 tribes. He sent these disciples ahead of Him into every town He planned to visit. Those selected for this new community were to face no barriers or limitations in carrying out the mission assigned to them. When one disciple requested to first bury his father and another wished to say farewell to his family, the Lord denied their requests.

The teachings given to the seventy disciples bear a close resemblance to those Christ imparted to the twelve when He commissioned them for preaching (Matt. 9:37, 10:1, etc.). This resemblance indicates that both addresses were made during similar occasions. However, notable distinctions exist between the two messages. In His address to the twelve, Christ instructed them not to approach the Gentiles or Samaritans, advising them to solely minister to the Israelites (Mt. 10:5-8). Conversely, the command to the seventy lacks such limitations; instead, Christ sent them ahead into every city and place He intended to visit, encompassing towns and villages in Samaria that He was passing through.

When Jesus commissioned them to proclaim the Gospel, He instructed them on how to conduct themselves toward those they would encounter and what actions to take. This guidance resembles the direction provided to the apostles, though Luke the Evangelist presents it in a more concise manner. The absence of the authority over demons granted to the seventy disciples indicates that not all details of this teaching were conveyed; however, this power was indeed conferred upon them, as evidenced when they returned to Jesus exclaiming: Lord, even the demons are subject to us in Your name (Lk. 10:17).

At that time, the Savior selected an additional seventy disciples from His followers, who, alongside the twelve, would establish a secondary group of His closest evangelists and stewards of God's kingdom. He sent them out in pairs to prepare the way for His ministry, providing them with guidance that was akin to what He had shared with the twelve apostles (Luke 10:1-20). The instructions were more concise, reflecting their immediate mission, and omitted previous prohibitions against engaging with Gentiles and Samaritans, which were no longer applicable. Their message carried a heavier tone, clearly influenced by the sorrow stemming from ongoing rejection. For further insight, one can refer to the corresponding accounts in Matthew 10 and Luke 9:1-6.

The abundance of the harvest indicates that the Lord likely revisited certain teachings on various occasions to imprint them more deeply in the hearts of His followers. In this instance, while commissioning the seventy, He brought to their remembrance a prior remark made in Matthew. The statement from the Lord recorded here is essentially the same as the one found in Matthew 9:36-39. Please refer to the commentary on those verses for further insights.