And Jesus went round all the cities and the villages, teaching in their synagogues, and preaching the glad tidings of the kingdom, and healing every disease and every bodily weakness.
Chapter 9 closes with Jesus meeting open rejection. This verse tells what He did next: another round of work through every town and village of Galilee. Two questions follow: what was the "gospel of the kingdom" He preached, and why did healing go with it?
One writer notes what their rejection did not stop.
The chapter closes with the wonderful fact that their wicked rejection of His grace did not shut up His compassion. He went on preaching the gospel of the kingdom, and showing its power in miracles of healing in all the cities and villages. The sight of the needy crowds only moved Him to deep compassion — the compassion of the heart of God. The crowd had no shepherd, and a great harvest was still waiting. He prepared to send out labourers to the work.
The verse names cities and villages. One writer weighs the work that took, and where these signs point.
What an activity this must have been! He walked up and down through Galilee, and certainly He did not forget a single one of the many villages. Notice again that He preached the Gospel of the kingdom, so Kingdom signs went with it. When He, the King, comes again, He will set up the Kingdom of the heavens and the heavens will rule. Then disease and all that offends will be gone.
Teaching, preaching and healing were not three words for one thing. Each had its own place and its own hearers — and the healing was of the body, not the soul.
The work He did had three parts. Teaching, which He did only in their synagogues, meant explaining the scriptures, the law and the prophets… Preaching the glad tidings of the Kingdom He may have done mostly to the large crowds who flocked around Him in public places, in the streets and at the side of the mountains. The healing of every disease went closely with the preaching of the Gospel of the Kingdom — not spiritual healing, but healing of every bodily disease and weakness. The healings were signs that the King is Jehovah and that the Kingdom had drawn near. The Gospel of Grace needs no outward sign of healing to prove that God gave it. Nowhere in the New Testament letters do we find a promise that gospel preaching goes with healing of every bodily weakness and disease.
(A synagogue was the local Jewish meeting place for reading and teaching the scriptures. Where the ESV says "affliction", older translations read "bodily weakness".)
"Every disease and every affliction" reaches back to a promise God made to Israel long before — a promise with a condition Israel never met.
God promised Israel that if they obeyed, He would take away all their sickness. He would not put on them any of the evil diseases of Egypt that they had known (Deuteronomy 7:15). When the Lord was on earth He healed every sickness and every disease among the people (Matthew 9:35). Obedience never won them freedom from disease, but their Messiah healed them all in grace.
The gospel of the kingdom is not the same message preachers carry today. One writer marks the difference:
The gospel of the kingdom emphasises God's authority rather than His grace. The gospel of the grace of God belongs more properly to the time after the death and resurrection of Christ (Acts 20:24).
Another writer notes where the phrase appears, and what Israel did with it:
Only in Matthew do we get "Gospel of the Kingdom," and that three times (Matthew 4, 9, 24). Here was the cure for all the ills of Jehovah's land. But Israel refused the Gospel of the Kingdom then, just as sinners today refuse the Gospel of Grace. And there never was grace like the grace of Christ.
A summary much like this one closes Matthew 4. One writer reads the two together:
The last three verses sum up the Lord's Galilean ministry of the gospel of the kingdom. They show the varied display of power that went with it, and the effect: great crowds followed Him from all parts of the land. In Matthew 9:35 we have another such summary, and they mark a section of the gospel as completed.
- Rejection — Their rejection did not stop Him. He answered it by going to more towns, not fewer.
- Reach — Cities and villages alike. Not one place skipped, and every disease met.
- Work — Three things, not one: teaching in the synagogues, announcing the kingdom to the crowds, healing bodies.
- Sign — The healings proved who the King is, and previewed the day when disease is gone for good.
- Result — The verse closes a section. What follows grows straight out of it: compassion for crowds with no shepherd, and labourers sent into the harvest.
But when he saw the crowds he was moved with compassion for them, because they were harassed, and cast away as sheep not having a shepherd.
At the end of Matthew 9, Jesus moves through every town and village, and then He looks at the crowds. What did He see in them, and why did the sight move Him instead of tiring Him?
The words Matthew uses for the crowds are not gentle ones. One writer spells out what Jesus saw, and whom that look revealed Him to be:
But what scenes met His eye as He passed among the crowds of people? He saw them as worn out, harassed and cast away, like sheep not having a shepherd. His loving heart was moved with compassion for them. In this loving sympathy He reveals Himself as the Shepherd of Israel... He came to His own as the Shepherd, but they did not want Him. As the good Shepherd He laid down His life for the sheep, becoming the great Shepherd in resurrection and the chief Shepherd in glory. But He is also the Shepherd of Israel, and thinks still of His earthly people and loves them.
Jesus had just healed the sick and raised the dead. Yet what pulled at Him here was something no miracle of the body would touch:
What was it that moved, at the sight, the innermost heart of our good and tender Shepherd? Here it was not the momentary outward want, but the spiritual need of those starving sheep of Israel.
Israel was not short of rulers and religious officials. It was short of anyone who cared. One writer runs through them all:
Who was there in all the earth to care for these poor ones of the flock of Israel? A Gentile emperor at Rome ruled them with a rod of iron. An Edomite sat on the throne of David... The scribes and Pharisees had no compassion in their hearts. They swallowed up widows' houses and loaded men's shoulders with heavy burdens hard to carry... Truly Israel was without prophet, priest, or king. The people were as sheep not having a shepherd. All this the Lord saw very fully, and He was filled with compassion for them. Their own shepherds did not pity them, for they were only hired men who did not own the sheep.
Earlier in the same chapter the Pharisees had said He cast out demons by the ruler of demons. That hostility is the backdrop to His compassion:
The chapter closes with the wonderful fact that their wicked rejection of His grace did not shut up His compassion. He went on preaching the gospel of the kingdom, and showing its power in miracles of healing in all the cities and villages. The sight of the needy crowds only moved Him to deep compassion — the compassion of the heart of God.
Another writer makes the same observation about the door still standing open for service:
But grace sees the multitude as yet having no shepherd; and while the porter holds the door open, He does not cease to seek and minister to the sheep.
If the leaders treated the sinless Christ with hatred, what hope did ordinary struggling people have? One commentator turns this into something personal for every reader:
If they were so relentless against Him in whom there was no sin, God's own Son, the Shepherd of Israel, what must the lot of others be? Those others had weaknesses and failures. That left them open to the malice of people who did not care for them for God's sake... Let us always remember the grace of the Lord. Even what is humiliating in us draws out nothing but His compassion. I am not speaking here of sin, but of weakness. Weakness and sin are two different things.
His compassion did not stop at feeling. One writer weighs the word for prayer that Jesus used here:
The New Testament uses many words for pray, but this is the strongest of them all... I wonder how often in our own private prayers we beg the Lord of the harvest to send out labourers... Is this why the labourers are so few? The harvest is just as great as ever, and the right kind of labourers are terribly few.
The same lack shows up among God's people today. One writer applies this to caring for them now:
Shepherding is more than feeding; it implies guidance, and every form of care that the sheep need. It is clearly the Lord's mind that His people should be visited and cared for... It is still evidence of the low and weak condition among the people of God that there is so little of this shepherd care.
- He saw — not just a crowd, but worn-out, harassed, cast-off sheep. In pitying them He showed Himself to be the Shepherd of Israel.
- He felt — what moved Him was their spiritual hunger, not their passing outward needs.
- He kept going — their rejection of His grace did not shut up His compassion. He went on preaching and healing.
- He pities weakness — weakness is not the same as sin. What humiliates you draws out nothing but His compassion.
- He calls for prayer — beg the Lord of the harvest to send out labourers. Shepherd care is still rare, so that prayer is as urgent now as ever.
Then saith he to his disciples, The harvest [is] great and the workmen [are] few;
Jesus looks at worn-out, unshepherded crowds and calls them a harvest. Three questions follow: whose harvest is it, why are the workers so few, and what does He tell us to do?
The crowds were not short of religious activity. One writer weighs what that counted for, and what the field really needed:
It is full of solemn meaning for us today that the Lord in that day looked on Israel as an unkept, unfed flock. "When He saw the crowds, He had compassion for them, because they were harassed and helpless, like sheep without a shepherd." And yet — though this was the judgment of the Great Shepherd — there was much religion then. There were many sects. People kept the feast-days. There was plenty of stir in everything that might mark a day of public religious decency and devotion. And yet, in the eyes of Him Who saw them as God saw them, Israel was without a shepherd. In the mind of the Lord of the harvest it was a sowing time, not a reaping time. The servants had to go into the field with the plough and the seed, and not with the sickle.
The older translation this writer quotes reads "fainted" where the ESV has "harassed." He explains the word, then asks what the sight stirred in Him:
In Matthew 9:36 the crowds "fainted (or were tired and lay down), and were scattered abroad, as sheep having no shepherd." What moved the innermost heart of our good and tender Shepherd at that sight? Here it was not the momentary outward want, but the spiritual need of those starving sheep of Israel.
Rejection had already set in, and it did not stop Him:
The spirit of an unpardonable apostasy was already showing itself. But Jesus had not finished His work of goodness in Israel. He goes through the villages and the small towns, teaching, preaching the gospel of the kingdom, and healing… The wickedness of His enemies was no obstacle to His work at that time; the harvest was still abundant, the labourers few. Oh, how much the heart can still feel this! He still wishes to do His work, to have His sheep. Our part is to pray the Lord of the harvest to send forth labourers.
The next verse calls the harvest His. That ownership decides who may put workers into it:
No part of Scripture says that man sends out the preacher: God keeps this right in His own hands. So our Lord here below told the disciples to pray to the Lord of the harvest to send out labourers into His harvest. He was man, and could pray and tell His disciples to pray. But He was God, Emmanuel, Jehovah, Messiah. So as Lord of the harvest He could and did answer the prayer: He made His twelve disciples apostles and sent them out on their mission.
One writer looks at the verb in the next verse — "send out" in the ESV — and at what it means for the worker:
The word translated "send forth" is ek-ballo in each of these Gospels. The Lord of the harvest Himself is the One who sends forth, or thrusts forth, these labourers. It is not left to the labourer's own choice whether he will go or not. No man, not even a mission board, has the authority to send forth these labourers… And if the Lord of the harvest sends forth a labourer, He makes Himself responsible for that labourer's support and care.
He gave them one thing to do about the shortage:
"PRAY." Oh, how beautiful! In the fourth chapter of John it was, Look; here it is, Pray. He is, so to speak, saying, I will take you into fellowship with Me in the work. I do not know whether they did pray, but in any case He sent out twelve… Oh, dear friends, the labourers are indeed few. Do we pray like this?
He did not wait for them to finish asking:
This whole chapter shows the Lord as Lord of the harvest. He not only tells them to pray for labourers to be sent into the harvest; He also anticipates the prayer Himself. "Before they call, I will answer."
One writer answers a fear no one needs to have:
The Lord of the harvest has never yet found too large a supply of labourers. We need not, then, fear that possibility. The opposite has always been the trouble — plenty of work and few workmen, fields white to harvest and a shameful scarcity of reapers. This is to our shame.
- Compassion sees. He looked at busy, religious crowds and saw exhausted sheep with no shepherd. Their need was spiritual.
- Compassion counts. What He saw He called a harvest, still abundant while His enemies opposed Him — though the field first needed the plough and the seed.
- Compassion owns. The harvest is His. Scripture gives no man the right to send a preacher, and the One who thrusts a worker out also pays his way.
- Compassion asks. He asked one thing: prayer. Then He answered it Himself, sending out twelve.
- Compassion still waits. The workers have never yet been too many, and the shortage is to our shame.
supplicate therefore the Lord of the harvest, that he send forth workmen unto his harvest.
Jesus looked at the crowds of Israel and saw lost sheep, scattered and worn down. His answer was to hand His disciples a prayer. Who are they praying to? What are they asking for? And is that prayer still ours today?
The command to pray grows out of what Jesus felt when He looked at the people. And He did not wait for the prayer before acting Himself.
The Good Shepherd felt such sympathy for the distress and weakness of the lost sheep of the house of Israel that He wanted others to work with Him. Together they would quickly gather those who were scattered. And He is Himself the Lord of the harvest, so He went straight on to send out labourers into the harvest.
Jesus points the prayer at "the Lord of the harvest". Who is that, and who may send a preacher? One writer answers from what Jesus did next.
In no part of Scripture is man said to send out the preacher: God keeps this right in His own hands. So our Lord said here on earth to the disciples: "Pray earnestly to the Lord of the harvest to send out labourers into His harvest." Then He called His twelve disciples to Him and gave them authority over unclean spirits... These twelve Jesus sent out. He was man, so He could pray and tell His disciples to pray. But He was God — Emmanuel, Jehovah, Messiah. So as Lord of the harvest He could answer the prayer, and He did: He made the twelve His apostles and sent them out on their mission. He died, but He is risen and alive for evermore, and from on high He has given gifts to men.
The word behind "send out" is forceful. It is the same word used for casting something out, and it has a sharp edge for anyone who thinks an organisation can appoint a workman.
The word translated "send out" in Matthew 9:38 and Luke 10:2 is ek-ballo, "I throw out." The thought is forcibly sending someone out, the way a boy throws a ball out. The ball has no say in it; the force and power all come from the one who throws it. The Lord of the harvest Himself is the one who sends out, or thrusts out, these labourers. It is not left to the labourer's own choice whether he will go or not. No man, not even a mission board, has the authority to send out these labourers... And I need hardly add that if the Lord of the harvest sends out a labourer, He will make Himself responsible for the support and care of that labourer.
The word for praying here is just as strong. It is not a mild wish tucked into a list of requests.
There are a number of words used in the New Testament for pray, but this is the strongest of them all. It is deomai; it might be translated "beseech" or "supplicate."... I wonder how many of us obey the Lord's command (for it is a command) given to us in these verses. I wonder how often in our own private prayers we beg the Lord of the harvest to thrust out labourers... Is it for this reason that the labourers are so pitifully few?
The call to pray for workers is itself a kindness. It brings the disciples into the work before He sends any of them anywhere.
"PRAY." Oh, how beautiful! In John chapter four it was, Look; here it is, Pray. He, so to speak, says, I will take you into fellowship with Me in the work. I do not know whether they did pray, but anyway He sent out twelve... Oh, dear friends, the labourers are indeed few. Do we pray like this?
Time has not fixed the shortage. Looking at the world around him, one writer turned the verse into a searching question.
Evil abounds under the profession of Christ's name, and even where the Spirit of God is working, wholehearted servants of God are all too few. Who stirs himself up to take hold on God about it? Who prays to the Lord of the harvest, that He will send out labourers into His harvest? — as the Lord Himself directed in Matthew 9:38. May God Himself stir us up, instead of hiding His face from us, if we fail to stir ourselves up in this matter.
- Compassion starts it. Jesus saw lost sheep, scattered and in distress. He wanted others working with Him to gather them, so He told them to pray.
- The Lord owns it. The harvest is His; sending preachers is a right God keeps in His own hands, and no man or committee holds it.
- "Thrust out" is the word. Ek-ballo means the Lord throws the labourer out, as a boy throws a ball. The Sender then takes responsibility for the labourer's support and care.
- "Beseech" is the word. Deomai is the strongest word for prayer in the New Testament, and Jesus gives it as a command. Maybe workers are few because this prayer is rare.
- Praying makes you a partner. In John 4 it was "Look." Here it is "Pray." He invites us into fellowship with Him in a harvest that is still plentiful and still short of hands.