Matthew 9:37Meaning & Commentary from the Church Fathers

Observe how clear the necessity and ease of this task is presented: the harvest is abundant, yet the workers are few. "I," He announces, "send you not to plant but to gather." Similarly, He states in John, “Others have laboured, and you have entered into their labours” (John 4:38). Through these statements, He prevents them from becoming conceited, inspires them to action, and emphasizes the greater labor that has preceded them. So, who are the laborers the Lord refers to in this context? It is the twelve disciples. And when He declares, “The laborers are few,” did He increase their number? No, He sent forth only the twelve.

One might also interpret His calling of the harvest as an indication of the simplicity of this task, since the majority of the groundwork had already been laid by the prophets, who had sown the seeds of faith among the Jewish people through their proclamations regarding Christ. As expressed in the Gospel of John: “He that reapeth receiveth wages, and gathereth fruit unto life eternal; that both he that soweth and he that reapeth may rejoice together” (John 4:38). In discussing the harvest and the workers, He evokes the words of John the Baptist, who, when referencing Christ, likened Him to a farmer and mentioned the tools of farming, the threshing floor, along with the wheat and the chaff, as articulated in Matthew 3:12.

Observe how far He is from seeking glory for Himself; He commissions His disciples not simply to attract followers to Himself but also for their own development. After receiving their training in Palestine, akin to a battleground school, they would prepare for global missions. Therefore, just as young birds learn to fly, He provides them a vast realm of possibilities, facilitating their future endeavors. Initially, He appoints them as healers of the body to later task them with the critical ministry of the soul.

Notice how He highlights the urgency and ease of the task at hand! He states, "The harvest is plentiful, but the laborers are few." He reassures them, "I send you not to sow but to gather." Others have planted, and you will reap the benefits (John 4:38). These words temper any arrogance, invigorate their spirit, and illustrate that the previous work of planting was far greater. The harvest signifies the culmination of all the farmer's toil. Yet, why would He speak of the harvest being plentiful while the work has only just begun? At that time, wickedness enveloped the world; false idols were worshipped, Jesus was unrecognized, and darkness prevailed—human desires reigned and overwhelmed everything. Only one group, the Jews, appeared outwardly devout, possessing prophets and seeds of divine knowledge, yet even those were mostly buried in obscurity. Their spiritual leaders not only failed to impart piety but also contributed to temptation (Isaiah 52:5).

Why does Christ then proclaim the harvest as abundant? It is because He plans to send His disciples across the world, knowing they might feel overwhelmed and doubt their ability to transform people from long-held traditions to new beliefs. They wonder, "When will we clear away the thorns? When will the seed be sown? When will it take root? Who will defend us from harm?" To quell these anxieties, He refers to the gospel as a harvest, suggesting, "Everything is in place; you are being sent to collect the ripened fruit. On the same day, you can both sow and reap; just as the farmer delights in gathering the harvest, you too should rejoice in preaching the good news, for this task yields abundant blessings." He encourages them to serve Him through their words, promising they would witness the bounty being gathered into the barns of the King. Later, as He sends them forth, He assures them, "And behold, I am with you always, even to the end of the age" (Matt. 28:20). Having called them to "pray to the Lord of the harvest," He Himself, without their entreaty, ordains and commissions them and reminds them of John's insights about the threshing floor, tares, and wheat. An interpreter remarks that the Lord's call to "pray" emphasizes the importance of seeking God's intervention for those who have strayed.

In verses 36-38, it is noted that He was moved with compassion for the people, who resembled sheep without a shepherd, weighed down (εσκυλμένοί from σκυλλλειν, to torment) by the burdensome spiritual demands and countless rituals imposed by their Pharisaic leaders, and felt forsaken (ερριμένοι, cf. Lk. 4:35, 17:2, Mt. 15:30, 27:5). Additionally, a brief introduction by Mark (Mk. 6:6b) precedes the account of the apostles’ commissioning to preach.