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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Luke 10:1–16. His four-level outline is real structure in the source text, so it is rendered as structure.
We have here the sending forth of seventy disciples, two and two, into divers parts of the country, to preach the gospel, and to work miracles in those places which Christ himself designed to visit, to make way for his entertainment. This is not taken notice of by the other evangelists: but the instructions here given them are much the same with those given to the twelve. Observe,
I.Their number:
they were seventy. As in the choice of twelve apostles Christ had an eye to the twelve patriarchs, the twelve tribes, and the twelve princes of those tribes, so here he seems to have an eye to the seventy elders of Israel. So many went up with Moses and Aaron to the mount, and saw the glory of the God of Israel (Exo 24:1, Exo 24:9), and so many were afterwards chosen to assist Moses in the government, in order to which the Spirit of prophecy came unto them, Num 11:24, Num 11:25. The twelve wells of water and the seventy palm-trees that were at Elim were a figure of the twelve apostles and the seventy disciples, Exo 15:27. They were seventy elders of the Jews that were employed by Ptolemy king of Egypt in turning the Old Testament into Greek, whose translation is thence called the Septuagint. The great sanhedrim consisted of this number. Now,
1.We are glad to find that Christ had so many followers fit to be sent forth; his labour was not altogether in vain, though he met with much opposition. Note, Christ's interest is a growing interest, and his followers, like Israel in Egypt, though afflicted shall multiply. These seventy, though they did not attend him so closely and constantly as the twelve did, were nevertheless the constant hearers of his doctrine, and witnesses of his miracles, and believed in him. Those three mentioned in the close of the foregoing chapter might have been of these seventy, if they would have applied themselves in good earnest to their business. These seventy are those of whom Peter speaks as "the men who companied with us all the time that the Lord Jesus went in and out among us," and were part of the one hundred and twenty there spoken of, Act 1:15, Act 1:21. Many of those that were the companions of the apostles, whom we read of in the Acts and the Epistles, we may suppose, were of these seventy disciples.
2.We are glad to find there was work for so many ministers, hearers for so many preachers: thus the grain of mustard-seed began to grow, and the savour of the leaven to diffuse itself in the meal, in order to the leavening of the whole.
II.Their work and business:
He sent them two and two, that they might strengthen and encourage one another. If one fall, the other will help to raise him up. He sent them, not to all the cities of Israel, as he did the twelve, but only to every city and place whither he himself would come (Luk 10:1), as his harbingers; and we must suppose, though it is not recorded, that Christ soon after went to all those places whither he now sent them, though he could stay but a little while in a place. Two things they were ordered to do, the same that Christ did wherever he came: - 1. They must heal the sick (Luk 10:9), heal them in the name of Jesus, which would make people long to see this Jesus, and ready to entertain him whose name was so powerful. 2. They must publish the approach of the kingdom of God, its approach to them: "Tell them this, The kingdom of God is come nigh to you, and you now stand fair for an admission into it, if you will but look about you. Now is the day of your visitation, know and understand it." It is good to be made sensible of our advantages and opportunities, that we may lay hold of them. When the kingdom of God comes nigh us, it concerns us to go forth to meet it.
III.The instructions he gives them.
1.They must set out with prayer (Luk 10:2); and, in prayer,
(1.)They must be duly affected with the necessities of the souls of men, which called for their help. They must look about, and see how great the harvest was, what abundance of people there were that wanted to have the gospel preached to them and were willing to receive it, nay, that had at this time their expectations raised of the coming of the Messiah and of his kingdom. There was corn ready to shed and be lost for want of hands to gather it in. Note, Ministers should apply themselves to their work under a deep concern for precious souls, looking upon them as the riches of this world, which ought to be secured for Christ. They must likewise be concerned that the labourers were so few. The Jewish teachers were indeed many, but they were not labourers; they did not gather in souls to God's kingdom, but to their own interest and party. Note, Those that are good ministers themselves wish that there were more good ministers, for there is work for more. It is common for tradesmen not to care how few there are of their own trade; but Christ would have the labourers in his vineyard reckon it a matter of complaint when the labourers are few.
(2.)They must earnestly desire to receive their mission from God, that he would send them forth as labourers into his harvest who is the Lord of the harvest, and that he would send others forth; for, if God send them forth, they may hope he will go along with them and give them success. Let them therefore say, as the prophet (Isa 6:8), Here I am, send me. It is desirable to receive our commission from God, and then we may go on boldly.
2.They must set out with an expectation of trouble and persecution: "Behold, I send you forth as lambs among wolves; but go your ways, and resolve to make the best of it. Your enemies will be as wolves, bloody and cruel, and ready to pull you to pieces; in their threatenings and revilings, they will be as howling wolves to terrify you; in their persecutions of you, they will be as ravening wolves to tear you. But you must be as lambs, peaceable and patient, though made an easy prey of." It would have been very hard thus to be sent forth as sheep among wolves, if he had not endued them with his spirit and courage.
3.They must not encumber themselves with a load of provisions, as if they were going a long voyage, but depend upon God and their friends to provide what was convenient for them: "Carry neither a purse for money, nor a scrip or knapsack for clothes or victuals, nor new shoes (as before to the twelve, Luk 9:3); and salute no man by the way." This command Elisha gave to his servant, when he sent him to see the Shunamite's dead child, Kg2 4:29. Not that Christ would have his ministers to be rude, morose, and unmannerly; but,
(1.)They must go as men in haste, that had their particular places assigned them, where they must deliver their message, and in their way directly to those places must not hinder or retard themselves with needless ceremonies or compliments.
(2.)They must go as men of business, business that relates to another world, which they must be intent in, and intent upon, and therefore must not entangle themselves with conversation about secular affairs. Minister verbi est; hoc age - You are a minister of the word; attend to your office.
(3.)They must go as serious men, and men in sorrow. It was the custom of mourners, during the first seven days of their mourning, not to salute any, Job 2:13. Christ was a man of sorrows and acquainted with grief; and it was fit that by this and other signs his messengers should resemble him, and likewise show themselves affected with the calamities of mankind which they came to relieve, and touched with a feeling of them.
4.They must show, not only their goodwill, but God's good-will, to all to whom they came, and leave the issue and success to him that knows the heart, Luk 10:5, Luk 10:6.
(1.)The charge given them was, Whatsoever house they entered into, they must say, Peace be to this house. Here,
[1.]They are supposed to enter into private houses; for, being not admitted into the synagogues, they were forced to preach where they could have liberty. And, as their public preaching was driven into houses, so thither they carried it. Like their Master, wherever they visited, they preached from house to house, Act 5:42; Act 20:20. Christ's church was at first very much a church in the house.
[2.]They are instructed to say, "Peace be to this house, to all under this roof, to this family, and to all that belong to it." Peace be to you was the common form of salutation among the Jews. They must not use it in formality, according to custom, to those they met on the way, because they must use it with solemnity to those whose houses they entered into: "Salute no man by the way in compliment, but to those into whose house ye enter, say, Peace be to you, with seriousness and in reality; for this is intended to be more than a compliment." Christ's ministers go into all the world, to say, in Christ's name, Peace be to you. First, We are to propose peace to all, to preach peace by Jesus Christ, to proclaim the gospel of peace, the covenant of peace, peace on earth, and to invite the children of men to come and take the benefit of it. Secondly, We are to pray for peace to all. We must earnestly desire the salvation of the souls of those we preach to, and offer up those desires to God in prayer; and it may be well to let them know that we do thus pray for them, and bless them in the name of the Lord.
(2.)The success was to be different, according to the different dispositions of those whom they preached to and prayed for. According as the inhabitants were sons of peace or not, so their peace should or should not rest upon the house. Recipitur ad modum recipientis - The quality of the receiver determines the nature of the reception. [1.] "You will meet with some that are the sons of peace, that by the operations of divine grace, pursuant to the designations of the divine counsel, are ready to admit the word of the gospel in the light and love of it, and have their hearts made as soft wax to receive the impressions of it. Those are qualified to receive the comforts of the gospel in whom there is a good work of grace wrought. And, as to those, your peace shall find them out and rest upon them; your prayers for them shall be heard, the promises of the gospel shall be confirmed to them, the privileges of it conferred on them, and the fruit of both shall remain and continue with them - a good part that shall not be taken away." [2.] "You will meet with others that are no ways disposed to hear or heed your message, whole houses that have not one son of peace in them." Now it is certain that our peace shall not come upon them, they have no part nor lot in the matter; the blessing that rests upon the sons of peace shall never come upon the sons of Belial, nor can any expect the blessings of the covenant that will not come under the bonds of it. But it shall return to us again; that is, we shall have the comfort of having done our duty to God and discharged our trust. Our prayers like David's shall return into our own bosom (Psa 35:13) and we shall have commission to go on in the work. Our peace shall return to us again, not only to be enjoyed by ourselves, but to be communicated to others, to the next we meet with, them that are sons of peace.
5.They must receive the kindnesses of those that should entertain them and bid them welcome, Luk 10:7, Luk 10:8. "Those that receive the gospel will receive you that preach it, and give you entertainment; you must not think to raise estates, but you may depend upon a subsistence; and," (1.) "Be not shy; do not suspect our welcome, nor be afraid of being troublesome, but eat and drink heartily such things as they give; for, whatever kindness they show you, it is but a small return for the kindness you do them in bringing the glad tidings of peace. You will deserve it, for the labourer is worthy of his hire, the labourer in the work of the ministry is so, if he be indeed a labourer; and it is not an act of charity, but of justice, in those who are taught in the word to communicate to those that teach them" (2.) "Be not nice and curious in your diet: Eat and drink such things as they give (Luk 10:7), such things as are set before you, Luk 10:8. Be thankful for plain food, and do not find fault, though it be not dressed according to art." It ill becomes Christ's disciples to be desirous of dainties. As he has not tied them up to the Pharisees' superstitious fasts, so he has not allowed the luxurious feasts of the Epicureans. Probably, Christ here refers to the traditions of the elders about their meat which were so many that those who observed them were extremely critical, you could hardly set a dish of meat before them, but there was some scruple or other concerning it; but Christ would not have them to regard those things, but eat what was given them, asking no question for conscience' sake.
6.They must denounce the judgments of God against those who should reject them and their message: "If you enter into a city, and they do not receive you, if there be none there disposed to hearken to your doctrine, leave them, Luk 10:10. If they will not give you welcome into their houses, do you give them warning in their streets." He orders them to (Luk 9:5) do as he had ordered the apostles to do: "Say to them, not with rage, or scorn, or resentment, but with compassion to their poor perishing souls, and a holy dread of the ruin which they are bringing upon themselves, Even the dust of your city, which cleaveth on us, we do wipe off against you, Luk 10:11. From them do not receive any kindnesses at all, be not beholden to them. It cost that prophet of the Lord dear who accepted a meal's meat with a prophet in Bethel, Kg1 13:21, Kg1 13:22. Tell them that you will not carry with you the dust of their city; let them take it to themselves, for dust they are." It shall be a witness for Christ's messengers that they had been there according to their Master's order; tender and refusal were a discharge of their trust. But it shall be a witness against the recusants that they would not give Christ's messengers any entertainment, no, not so much as water to wash their feet with, but they were forced to wipe off the dust. "But tell them plainly, and bid them be sure of it, The kingdom of God is come nigh to you. Here is a fair offer made you; if you have not the benefit of it, it is your own fault. The gospel is brought to your doors; if you shut your doors against it, your blood is upon your own head. Now that the kingdom of God is come nigh to you, if you will not come up to it, and come into it, your sin will be inexcusable, and your condemnation intolerable." Note, The fairer offers we have of grace and life by Christ, the more we shall have to answer for another day, if we slight these offers: It shall be more tolerable for Sodom than for that city, Luk 10:12. The Sodomites indeed rejected the warning given them by Lot; but rejecting the gospel is a more heinous crime, and will be punished accordingly in that day. He means the day of judgment (Luk 10:14), but calls it, by way of emphasis, that day, because it is the last and great day, the day when we must account for all the days of time, and have our state determined for the days of eternity.
Upon this occasion, the evangelist repeats,
(1.)The particular doom of those cities wherein most of Christ's mighty works were done, which we had, Mat 11:20, etc. Chorazin, Bethsaida, and Capernaum, all bordering upon the sea of Galilee, where Christ was most conversant, are the places here mentioned.
[1.]They enjoyed greater privileges. Christ's mighty works were done in them, and they were all gracious works, works of mercy. They were hereby exalted to heaven, not only dignified and honoured, but put into a fair way of being happy; they were brought as near heaven as external means could bring them.
[2.]God's design in favouring them thus was to bring them to repentance and reformation of life, to sit in sackcloth and ashes, both in humiliation for the sins they had committed, and in humility and a meek subjection to God's government.
[3.]Their frustrating this design, and their receiving the grace of God therein in vain. It is implied that they repented not; they were not wrought upon by all the miracles of Christ to think the better of him, or the worse of sin; they did not bring forth fruits agreeable to the advantages they enjoyed.
[4.]There was reason to think, morally speaking, that, if Christ had gone to Tyre and Sidon, Gentile cities, and had preached the same doctrine to them and wrought the same miracles among them that he did in these cities of Israel, they would have repented long ago, so speedy would their repentance have been, and that in sackcloth and ashes, so deep would it have been. Now to understand the wisdom of God, in giving the means of grace to those who would not improve them, and denying them to those that would, we must wait for the great day of discovery.
[5.]The doom of those who thus receive the grace of God in vain will be very fearful. They that were thus exalted, not making use of their elevation, will be thrust down to hell, thrust down with disgrace and dishonour. They will thrust in to get into heaven, in the crowd of professors, but in vain; they shall be thrust down, to their everlasting grief and disappointment, into the lowest hell, and hell will be hell indeed to them.
[6.]In the day of judgment Tyre and Sidon will fare better, and it will be more tolerable for them than for these cities.
(2.)The general rule which Christ would go by, as to those to whom he sent his ministers: He will reckon himself treated according as they treated his ministers, Luk 10:16. What is done to the ambassador is done, as it were, to the prince that sends him. [1.] "He that hearest you, and regardeth what you say, heareth me, and herein doeth me honour. But," [2.] "He that despiseth you doth in effect despise me, and shall be reckoned with as having put an affront upon me; nay, he despiseth him that sent me." Note, Those who contemn the Christian religion do in effect put a slight upon natural religion, which it is perfective of. And they who despise the faithful ministers of Christ, who, though they do not hate and persecute them, yet think meanly of them, look scornfully upon them, and turn their backs upon their ministry, will be reckoned with as despisers of God and Christ.
Historical interpretation
Nine Centuries of Reception
11 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
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If, then, "the harvest is plenteous, but the labourers few," it is incumbent on us "to pray" that there may be as great abundance of labourers as possible.
The names of the apostles of the Savior are clear to everyone from the Gospels, but no list of the seventy disciples is in circulation anywhere. Some have said, to be sure, that Barnabas was one of them, and the Acts of the Apostles and Paul writing to the Galatians have made special mention of him. They say Sosthenes was of these as well. Together with Paul, he wrote to the Corinthians. Tradition also holds that Matthias, who was listed among the apostles in place of Judas, and Joseph Justus, who was honored with him at the same casting of lots, were considered worthy of the same calling among the seventy. They say that Thaddaeus was also one of them, about whom I shall presently relate a story which has come down to us. On observation, you would find that the disciples of the Savior appear to have been more than the seventy. Paul says that after the resurrection from the dead Cephas saw him first, then the Twelve. After these saw him, he was seen by more than five hundred brothers all at once, some of whom he says had fallen asleep, although the majority were still alive at the time that this account was being composed by him.
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.
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 shows the fields all prepared for you.
(Hom. 32. in Matt.) But he afterwards increased them greatly, not by adding to their number, but awarding to them power. He implies that it is a great gift to send labourers into the divine harvest, by His saying that the Lord of the harvest must be prayed to upon this account.
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.
An outline of this ordinance also was set forth in the words of Moses, who at the command of God chose out seventy, upon whom God poured out His Spirit. In the book of Numbers also it was written of the children of Israel, that they came to Elim, which is by interpretation "ascent," and there were there twelve fountains of water, and seventy palm trees. (Numb. 33:9.) For when we fly to spiritual refreshment, we shall find twelve fountains, namely, the holy Apostles, from whom we imbibe the knowledge of salvation as from the well-springs of the Saviour; (Isai. 12:3.) and seventy palms, that is, those who were now appointed by Christ. For the palm is a tree of sound core, striking deep root and fruitful, always growing by the water side, yet at the same time putting forth its leaves upwards.
It follows, And he sent them two and two.
(non occ. v. Tit. Bost.) As the large fields require many reapers, so also do the multitude of believers in Christ. Hence He adds, Pray ye therefore the Lord of the harvest, that he would send forth labourers into his harvest. Now mark that when He said, Pray ye therefore the Lord of the harvest, that he would send forth labourers into the harvest, He afterwards Himself performed it. He then is the Lord of the harvest, and by Him, and together with Him, God the Father rules over all.
When the preachers were sent, let us hear what he says: "The harvest indeed is great, but the laborers are few. Pray therefore the Lord of the harvest, that he send laborers into his harvest." For the great harvest the laborers are few, which we cannot speak of without heavy grief, because even if there are those who hear good things, there are none to speak them. Behold, the world is full of priests, yet in God's harvest a worker is found very rarely, because we have indeed taken up the priestly office, but we do not fulfill the work of the office. But consider, dearest brothers, consider what is said: "Pray the Lord of the harvest, that he send laborers into his harvest." Petition on our behalf, that we may be able to work worthily for you, lest our tongue grow sluggish from exhortation, lest after we have taken up the place of preaching, our silence condemn us before the just judge. For often the tongue of preachers is restrained because of their own wickedness; but often indeed it happens through the fault of those subject to them that the word of preaching is withdrawn from those who are in charge. Indeed the tongue of preachers is restrained because of their own wickedness, as the Psalmist says: "But to the sinner God said: Why do you declare my justices?" And again, because of the fault of those subject to them, the voice of preachers is forbidden, as the Lord says to Ezekiel: "I will make your tongue cleave to your palate, and you shall be mute, and not as a man who rebukes, because it is a provoking house." As if he were to say openly: Therefore the word of preaching is taken from you, because while the people provoke me in their actions, they are not worthy to receive the exhortation of truth. From whose fault, therefore, the word is withdrawn from the preacher is not easily known. But it is known most certainly that the silence of the Pastor sometimes harms himself, but always harms those subject to him.
(Hom. 17. in Ev.) He sends the disciples to preach two and two, because there are two commands of charity, the love of God, and love of our neighbour; (and charity cannot exist without at least two;) thereby silently suggesting to us, that he who has not love to another, ought not to undertake the office of preaching.
(ubi sup.) 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.)
(ubi sup.) But not without deep sorrow can we add, but the labourers are few. For although there are who would hear good things, they are wanting who should spread them. Behold the world is full of priests, but seldom is there found a labourer in God's harvest, because we undertake indeed the priestly office, but we perform not its works.
(ubi sup.) Hereby also the people must be induced to pray for their pastors, that they may he able to work what is good for them, and that their tongue grow not lifeless in exhortation. For often for their own wickedness their tongue is tied. But often for the fault of the people it comes to pass that the word of preaching is withdrawn from their rulers.
And he said to them: The harvest indeed is great, but the laborers are few. Pray therefore the Lord of the harvest that he send laborers into his harvest. The great harvest signifies a multitude of peoples. The few laborers signify a scarcity of teachers. These are the laborers spoken of by the Psalmist: Those who sow in tears shall reap in joy. Going forth they went and wept, carrying their seeds. But coming back they will come with exultation, carrying their sheaves (Psalm 126). And to speak more clearly, the great harvest is the whole crowd of believers. The few laborers are the apostles and their imitators who are sent into the harvest.
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.
Now as the great harvest is this whole multitude of believers, so the few labourers are the Apostles, and their followers who are sent to this harvest.
The number of the twelve apostles marked the beginning of the episcopal rank. It is also apparent that the seventy-two disciples, who were also sent out by the Lord to preach the word, signify in their selection the lesser rank of the priesthood that is now called the presbyterate. For the same reason, it is appropriate that these seventy-two figured in the last part of the priestly clothing, as those twelve had been in the first. It was fitting that the type of those who would occupy a higher rank in the body of the High Priest (that is, in the church of Christ) should have a higher place in the typical clothing of the Old Testament high priest.
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.
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Summary
In Luke 10:2, Jesus commissions His seventy disciples with a profound declaration about the urgent need for spiritual workers. He identifies the "harvest" as vast and ripe for gathering, yet laments the scarcity of "laborers" to undertake this crucial task. Consequently, He issues a direct command to His disciples: to earnestly pray to the "Lord of the harvest" that He would powerfully dispatch more workers into His expansive field, underscoring both the divine ownership of the mission and the essential role of intercessory prayer in its advancement.
Context
Literary Context
Luke 10:2 is situated at the very beginning of Jesus' commissioning of seventy (or seventy-two, depending on the manuscript tradition) disciples, immediately following His resolute decision to journey toward Jerusalem (Luke 9:51). This mission to the seventy parallels the earlier sending of the twelve apostles in Luke 9:1-6, but on a broader scale, indicating an expansion of the Kingdom message beyond the immediate circle. The verse serves as the foundational rationale for their impending mission, setting the stage for Jesus' detailed instructions on conduct, message, and reliance on divine provision found in Luke 10:3-12. It highlights the pressing nature of the Kingdom's advance and the strategic need for more evangelists.
Historical & Cultural Context
The imagery of "harvest" would have been immediately understood by Jesus' agrarian audience. In ancient Israel, the harvest season was a period of intense, urgent labor, as crops had to be gathered quickly before spoilage or adverse weather. It was a time of great activity and often required many hands. Spiritually, the concept of harvest often referred to the eschatological gathering of God's people or the judgment of the wicked, as seen in prophetic literature like Joel 3:13. Jesus reappropriates this familiar imagery to describe the spiritual readiness of people to receive the Kingdom message. The scarcity of "laborers" reflects the reality that while many people were spiritually lost or seeking, few were actively engaged in bringing them into God's fold, particularly in the face of widespread spiritual apathy or opposition from religious leaders.
Key Themes
This verse contributes significantly to several overarching themes in Luke's Gospel and the broader biblical narrative. Firstly, it emphasizes the urgency of the Kingdom of God, portraying it as a ripe harvest that cannot wait (Luke 9:60). Secondly, it highlights the divine initiative and sovereignty in mission; the harvest belongs to the "Lord of the harvest," and it is He who "sends forth" the workers, not merely human organizations. This underscores that the mission is God's, and He empowers its progress. Thirdly, the verse establishes the centrality of prayer in God's redemptive plan, presenting it not as an afterthought but as the primary means by which God's will for more laborers is actualized. Finally, it implicitly calls for active participation in evangelism and discipleship, challenging believers to recognize the vast spiritual need and to consider their own role as potential "laborers" in God's field, echoing the broader call to make disciples found in passages like Matthew 28:19-20.
Exposition and Analysis
Key Word Analysis
Derived from the verb meaning "to reap," this term primarily refers to the act of reaping or the crop itself. In Luke 10:2, it is used metaphorically to represent the vast number of people who are spiritually ready or in desperate need of hearing and responding to the message of the Kingdom of God. It signifies a tremendous opportunity for spiritual ingathering, implying both abundance and a limited window of opportunity.
From the word for "work" (ἔργον), an ergátēs is literally a toiler or worker. Figuratively, as used here, it refers to those who exert effort in the spiritual field—individuals actively engaged in proclaiming the Gospel, ministering to the lost, and bringing people into God's Kingdom. The term emphasizes the demanding nature of the work and the commitment required.
This verb is a compound of "out" (ἐκ) and "to cast" (βάλλω), meaning to eject, cast out, drive out, or expel. Its use here is significant, implying a forceful, urgent, or even compelling dispatching of workers. It suggests divine initiative and a powerful impulsion, indicating that God doesn't merely invite but actively propels individuals into the mission field due to the pressing nature of the harvest.
Verse Breakdown
"Therefore said he unto them"
This introductory clause connects Jesus' statement to the preceding context, specifically His intention to send out the seventy disciples. It signals that what follows is a direct and authoritative instruction from Jesus to His chosen emissaries, providing the foundational understanding for their mission.
"The harvest truly is great"
Jesus uses an agricultural metaphor to describe the spiritual reality. The "harvest" represents the multitude of people who are spiritually ripe for conversion, open to the message of the Kingdom, or desperately in need of salvation. The word "great" (G4183, polýs) emphasizes the vastness and abundance of this spiritual opportunity, indicating a widespread readiness or need among humanity.
"but the labourers are few"
This phrase presents a stark contrast to the preceding declaration. The conjunction "but" (G1161, dé) highlights the critical imbalance: despite the immense spiritual opportunity, there is a severe shortage of individuals willing or able to engage in the work of evangelism and discipleship. This scarcity poses a significant challenge to the gathering of the "great harvest."
"pray ye therefore the Lord of the harvest"
This is Jesus' direct command, an imperative to His disciples. The "Lord of the harvest" (G2962, kýrios) unequivocally identifies God as the sovereign owner and controller of this spiritual field and its produce. The command to "pray" (G1189, déomai) emphasizes the necessity of humble, earnest petition to God, acknowledging that the solution to the labor shortage lies in His divine power and initiative, not merely human recruitment efforts.
"that he would send forth labourers into his harvest."
This clause specifies the content and purpose of the prayer. The request is for God to "send forth" (G1544, ekbállō) workers, using a strong verb that implies a forceful, urgent dispatching. The repetition of "labourers" and "his harvest" reinforces that the workers are God's agents, sent into His field, for His purposes, highlighting divine ownership and the urgency of the mission.
Literary Devices
Luke 10:2 is rich in literary devices that enhance its message. The most prominent is Metaphor, where Jesus employs the familiar agricultural imagery of a "harvest" and "laborers" to describe the spiritual realm. The "harvest" symbolizes the vast number of people ready to receive the Gospel or in need of salvation, while "laborers" represent those who proclaim the message and gather souls into God's Kingdom. This metaphor effectively conveys the urgency, abundance, and demanding nature of the spiritual mission. The verse also contains a clear Imperative ("pray ye"), which is a direct command from Jesus, underscoring the non-negotiable and foundational role of prayer in advancing God's work. Furthermore, the Contrast between the "great" harvest and the "few" laborers creates a sense of tension and highlights the critical problem that the command to pray seeks to address, motivating the disciples to action.
Theological and Thematic Connections
Luke 10:2 profoundly shapes our understanding of Christian mission, emphasizing that the work of evangelism and discipleship is not merely a human endeavor but a divine enterprise initiated and sustained by God. It reveals God as the sovereign "Lord of the harvest," who owns the field (the world) and is ultimately responsible for sending forth His workers. This perspective fosters a spirit of dependence on God rather than self-reliance, reminding believers that the effectiveness of their labor stems from His power and provision. The command to pray for laborers highlights the strategic importance of intercession in God's Kingdom economy, positioning prayer as the primary means by which God's will for more workers is actualized. It underscores that the spiritual need is immense, the opportunity is urgent, and God is actively seeking to mobilize His people to participate in His redemptive plan.
Reflection and Application
Luke 10:2 serves as a timeless call to action for every believer, transcending its original context to speak to the ongoing spiritual needs of the world. It compels us to recognize the vast spiritual "harvest" that surrounds us—people from all walks of life who are either actively seeking truth or are desperately lost without it. This recognition should stir within us a profound sense of urgency and compassion. The verse's primary command, "pray ye therefore the Lord of the harvest," is not a suggestion but a divine imperative. It challenges us to move beyond passive observation of spiritual need and to actively engage in fervent, persistent prayer for more laborers. This includes praying for individuals to be called into full-time ministry, missions, and evangelism, but also for ordinary believers to embrace their role as everyday missionaries in their workplaces, neighborhoods, and families. Furthermore, the verse implicitly calls us to self-examination: are we ourselves willing to be among those "sent forth" by the Lord? Are we utilizing our gifts, time, and resources to participate in this great harvest, understanding that the mission is God's, and He desires to use us as His instruments?
Questions for Reflection
FAQ
What does Jesus mean by "the harvest truly is great"?
When Jesus says "the harvest truly is great," He is using a metaphor from agriculture. Just as a physical harvest represents a plentiful crop ready to be gathered, the "great harvest" here refers to the vast number of people who are spiritually ready to receive the message of the Kingdom of God, or those who are in desperate need of hearing and responding to the Gospel. It signifies an immense spiritual opportunity and a widespread spiritual need among humanity. This concept is also seen in John 4:35, where Jesus tells His disciples to "lift up your eyes, and look on the fields; for they are white already to harvest."
Who are the "labourers" Jesus is referring to?
The "labourers" are individuals who are actively engaged in the work of God's Kingdom. This primarily refers to those who proclaim the Gospel, make disciples, and minister to the spiritual and physical needs of people, bringing them into a relationship with God. While the immediate context is Jesus sending out the seventy disciples, the principle extends to all believers who are called to participate in the Great Commission, using their gifts and opportunities to share God's love and truth. They are the ones who "toil" in the spiritual field, gathering the harvest.
Why does Jesus command us to pray for laborers, rather than just recruiting them?
Jesus commands prayer because it acknowledges God as the "Lord of the harvest" (G2962, kýrios), meaning He is the sovereign owner and controller of the spiritual field and its workers. Recruiting is a human effort, but sending forth (G1544, ekbállō, implying a forceful dispatch) laborers is ultimately a divine act. Prayer recognizes God's sovereignty, expresses our dependence on Him, and aligns our will with His. It is through prayer that God stirs hearts, calls individuals, and empowers them for His service, ensuring that the mission is carried out by His power and according to His divine timing, as seen throughout the New Testament in passages like Acts 13:2-3.
Christ-Centered Fulfillment
Luke 10:2 finds its ultimate Christ-centered fulfillment in Jesus Himself as the quintessential Harvester and the Lord of the harvest. He is the one who both declares the vastness of the spiritual need and actively mobilizes His followers to meet it. Jesus embodies the perfect laborer, tirelessly sowing the seeds of the Kingdom, healing the sick, and proclaiming the good news, culminating in His own sacrificial death and resurrection which makes the "harvest" of souls possible (John 12:24). Furthermore, as the ascended Lord, Jesus continues to be the one who "sends forth" laborers, empowering His church through the Holy Spirit to continue the mission He inaugurated (Acts 1:8). The prayer for more laborers is, in essence, a prayer to Christ, the Head of the Church, to equip and dispatch His body to gather those for whom He died, ensuring that the fruit of His redemptive work is fully realized in the establishment of His eternal Kingdom (Revelation 14:14-16).