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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 Matthew 9:35–38. His four-level outline is real structure in the source text, so it is rendered as structure.
Here is, I. A conclusion of the foregoing account of Christ's preaching and miracles (Mat 9:35); He went about all the cities teaching and healing. This is the same we had before, Mat 4:23. There it ushers in the more particular record of Christ's preaching (ch. 5, 6 and 7) and of his cures (ch. 8 and 9), and here it is elegantly repeated in the close of these instances, as the quod erat demonstrandum - the point to be proved; as if the evangelist should say, "Now I hope I have made it out, by an induction of particulars, that Christ preached and healed; for you have had the heads of his sermons, and some few instances of his cures, which were wrought to confirm his doctrine: and these were written that you might believe." Some think that this was a second perambulation in Galilee, like the former; he visited again those whom he had before preached to. Though the Pharisees cavilled at him and opposed him, he went on with his work; he preached the gospel of the kingdom. He told them of a kingdom of grace and glory, now to be set up under the government of a Mediator: this was gospel indeed, good news, glad tidings of great joy.
Observe how Christ in his preaching had respect,
1.To the private towns. He visited not only the great and wealthy cities, but the poor, obscure villages; there he preached, there he healed. The souls of those that are meanest in the world are as precious to Christ, and should be to us, as the souls of those that make the greatest figure. Rich and poor meet together in him, citizens and boors: his righteous acts towards the inhabitants of his villages must be rehearsed, Jdg 5:11.
2.To the public worship. He taught in their synagogues,
(1.)That he might bear a testimony to solemn assemblies, even then when there were corruptions in them. We must not forsake the assembling of ourselves together, as the manner of some is.
(2.)That he might have an opportunity of preaching there, where people were gathered together, with an expectation to hear. Thus, even where the gospel church was founded, and Christian meetings erected, the apostles often preached in the synagogues of the Jews. It is the wisdom of the prudent, to make the best of that which is.
II.A preface, or introduction, to the account in the following chapter, of his sending forth his apostles.
He took notice of the multitude (Mat 9:36); not only of the crowds that followed him, but of the vast numbers of people with whom (as he passed along) he observed the country to be replenished; he noticed what nests of souls the towns and cities were, and how thick of inhabitants; what abundance of people there were in every synagogue, and what places of concourse the openings of the gates were: so very populous was that nation now grown; and it was the effect of God's blessing on Abraham. Seeing this,
1.He pities them, and was concerned for them (Mat 9:36); He was moved with compassion on them; not upon a temporal account, as he pities the blind, and lame, and sick; but upon a spiritual account; he was concerned to see them ignorant and careless, and ready to perish for lack of vision. Note, Jesus Christ is a very compassionate friend to precious souls; here his bowels do in a special manner yearn. It was pity to souls that brought him from heaven to earth, and there to the cross. Misery is the object of mercy; and the miseries of sinful, self-destroying souls, are the greatest miseries: Christ pities those most that pity themselves least; so should we. The most Christian compassion is compassion to souls; it is most Christ-like.
See what moved this pity. (1.) They fainted; they were destitute, vexed, wearied. They strayed, so some; were loosed one from another; The staff of bands was broken, Zac 11:14. They wanted help for their souls, and had none at hand that was good for any thing. The scribes and Pharisees filled them with vain notions, burthened them with the traditions of the elders, deluded them into many mistakes, while they were not instructed in their duty, nor acquainted with the extent and spiritual nature of the divine law; therefore they fainted; for what spiritual health, and life, and vigour can there be in those souls, that are fed with husks and ashes, instead of the bread of life? Precious souls faint when duty is to be done, temptations to be resisted, afflictions to be borne, being not nourished up with the word of truth. (2.) They were scattered abroad, as sheep having no shepherd. That expression is borrowed from Kg1 22:17, and it sets forth the sad condition of those that are destitute of faithful guides to go before them in the things of God. No creature is more apt to go astray than a sheep, and when gone astray more helpless, shiftless, and exposed, or more unapt to find the way home again: sinful souls are as lost sheep; they need the care of shepherds to bring them back. The teachers the Jews then had pretended to be shepherds, yet Christ says they had not shepherds, for they were worse than none; idle shepherds that led them away, instead of leading them back, and fleeced the flock, instead of feeding it: such shepherds as were described, Jer 23:1, etc. Eze 34:2, etc. Note, The case of those people is very pitiable, who either have no ministers at all, or those that are as bad as none; that seek their own things, not the things of Christ and souls.
2.He excited his disciples to pray for them. His pity put him upon devising means for the good of these people. It appears (Luk 6:12, Luk 6:13) that upon this occasion, before he sent out his apostles, he did himself spend a great deal of time in prayer. Note, Those we pity we should pray for. Having spoken to God for them he turns to his disciples, and tells them,
(1.)How the case stood; The harvest truly is plenteous, but the labourers are few. People desired good preaching, but there were few good preachers. There was a great deal of work to be done, and a great deal of good likely to be done, but there wanted hands to do it.
[1.]It was an encouragement, that the harvest was so plenteous. It was not strange, that there were multitudes that needed instruction, but it was what does not often happen, that they who needed it, desired it, and were forward to receive it. They that were ill taught were desirous to be better taught; people's expectations were raised, and there was such a moving of affections, as promised well. Note, It is a blessed thing, to see people in love with good preaching. The valleys are then covered over with corn, and there are hopes it may be well gathered in. That is a gale of opportunity, that calls for a double care and diligence in the improvement of it; a harvest-day should be a busy day.
[2.]It was a pity when it was so that the labourers should be so few; that the corn should shed and spoil, and rot upon the ground for want of reapers; loiterers many, but labourers very few. Note, It is ill with the church, when good work stands still, or goes slowly on, for want of good workmen; when it is so, the labourers that there are have need to be very busy.
(2.)What was their duty in this case (Mat 9:38); Pray ye therefore the Lord of the harvest. Note, The melancholy aspect of the times and the deplorable state of precious souls, should much excite and quicken prayer. When things look discouraging, we should pray more, and then we should complain and fear less. And we should adapt our prayers to the present exigencies of the church; such an understanding we ought to have of the times, as to know, not only what Israel ought to do, but what Israel ought to pray for. Note,
[1.]God is the Lord of the harvest; my Father is the Husbandman, Joh 15:1. It is the vineyard of the Lord of hosts, Isa 5:7. It is for him and to him, and to his service and honour, that the harvest is gathered in. Ye are God's husbandry (Co1 3:9); his threshing, and the corn of his floor, Isa 21:10. He orders every thing concerning the harvest as he pleases; when and where the labourers shall work, and how long; and it is very comfortable to those who wish well to the harvest-work, that God himself presides in it, who will be sure to order all for the best.
[2.]Ministers are and should be labourers in God's harvest; the ministry is a work and must be attended to accordingly; it is harvest-work, which is needful work; work that requires every thing to be done in its season, and diligence to do it thoroughly; but it is pleasant work; they reap in joy, and the joy of the preachers of the gospel is likened to the joy of harvest (Isa 9:2, Isa 9:3); and he that reapeth receiveth wages; the hire of the labourers that reap down God's field, shall not be kept back, as theirs was, Jam 5:4.
[3.]It is God's work to send forth labourers; Christ makes ministers (Eph 4:11); the office is of his appointing, the qualifications of his working, the call of his giving. They will not be owned nor paid as labourers, that run without their errand, unqualified, uncalled. How shall they preach except they be sent?
[4.]All that love Christ and souls, should show it by their earnest prayers to God, especially when the harvest is plenteous, that he would send forth more skillful, faithful, wise, and industrious labourers into his harvest; that he would raise up such as he will own in the conversion of sinners and the edification of saints; would give them a spirit for the work, call them to it, and succeed them in it; that he would give them wisdom to win souls; that he would thrust forth labourers, so some; intimating unwillingness to go forth, because of their own weakness and the people's badness, and opposition from men, that endeavour to thrust them out of the harvest; but we should pray that all contradiction from within and from without, may be conquered and got over. Christ puts his friends upon praying this, just before he sends apostles forth to labour in the harvest. Note, It is a good sign God is about to bestow some special mercy upon a people, when he stirs up those that have an interest at the throne of grace, to pray for it, Psa 10:17. Further observe, that Christ said this to his disciples, who were to be employed as labourers. They must pray, First, That God would send them forth. Here am I, send me, Isa 6:8. Note, Commissions, given in answer to prayer, are most likely to be successful; Paul is a chosen vessel, for behold he prays, Act 9:11, Act 9:15. Secondly, That he would send others forth. Note, Not the people only, but those who are themselves ministers, should pray for the increase of ministers. Though self-interest makes those that seek their own things desirous to be placed alone (the fewer ministers the more preferments), yet those that seek the things of Christ, desire more workmen, that more work may be done, though they be eclipsed by it.
Historical interpretation
Nine Centuries of Reception
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No instigator had stirred up the crowds. They were not harassed and helpless because of some mishap or disturbance. So why is Jesus so moved with compassion for these people? Clearly the Lord has pity on these people held in the sway of an unclean spirit and burdened by the law, because no shepherd was about to restore to them the guardianship of the Holy Spirit. The fruit of this gift was indeed potentially abundant but not yet harvested by anyone. The bounty of the Spirit overwhelms the multitude of those who take hold of it. For no matter how much it is gathered by everyone, it abounds in fruitfulness. And because it is good to have many people through whom he is served, he orders his disciples to pray to the Lord of the harvest to send forth as many laborers as possible into the harvest. He prays that God may bestow an abundance of reapers to take hold of what the gift of the Holy Spirit was preparing. Through prayer and exhortation, God pours out this gift upon us.
Figuratively; When salvation was given to the Gentiles, then all cities and towns were enlightened by the power and entrance of Christ, and escaped every former sickness and infirmity. The Lord pities the people troubled with the violence of the unclean Spirit, and sick under the burden of the Law, and having no shepherd at hand to bestow on them the guardianship of the Holy Spirit. But of that gift there was a most abundant fruit, whose plenty far exceeded the multitude of those that drank thereof; how many soever take of it, yet an inexhaustible supply remains; and because it is profitable that there should be many to minister it, He bids us ask the Lord of the harvest, that God would provide a supply of reapers for the ministration of that gift of the Holy Spirit which was made ready; for by prayer this gift is poured out upon us from God.
The Lord would refute by actions the charge of the Pharisees, who said, He casteth out dæmons by the Prince of the dæmons; for a dæmon having suffered rebuke, does not return good but evil to those who have not shown him honour. But the Lord on the other hand, when He has suffered blasphemy and contumely, not only does not punish, but does not utter a hard speech, yea He shows kindness to them that did it, as it here follows, And Jesus went about all their towns and villages. Herein He teaches us not to return accusations to them that accuse us, but kindness. For he that ceases to do good because of accusation, shows that his good has been done because of men. But if for God's sake you do good to your fellow-servants, you will not cease from doing good whatever they do, that your reward may be greater.
Nor does Christ's goodness rest here, but He manifests His care for them, opening the bowels of His mercy towards them; whence it follows, And seeing the multitudes, he had compassion upon them.
This is an accusation against the rulers of the Jews, that being shepherds they appeared like wolves; not only not improving the multitude, but hindering their progress. For when the multitude marvelled and said, It was never so seen in Israel, these opposed themselves, saying, He casteth out dæmons by the prince of the dæmons. (vid. Ps. 102:19.)
He privately insinuates Himself to be the Lord; for it is He Himself who is Lord of the harvest. For if He sent the Apostles to reap what they had not sown, it is manifest that He sent them not to reap the things of others, but what He had sown by the Prophets. But since the twelve Apostles are the labourers, He said, Pray ye the Lord of the harvest, that he would send labourers into his harvest; and notwithstanding He added none to their number, but rather He multiplied those twelve many times, not by increasing their numbers, but by giving them more abundant grace.
He shows us that it is a great gift that one should have the power of rightly preaching, in that He tells them that they ought to pray for it. Also we are here reminded of the words of John concerning the threshing-floor, and the fan, the chaff, and the wheat.
And not even at this doth He stop, but He exhibits also another instance of His forethought. That is,
"When He saw," it is said, "the multitudes, He was moved with compassion on them, because they were troubled, and scattered abroad, as sheep having no shepherd. Then saith He unto His disciples, The harvest truly is plenteous, but the laborers are few, pray ye therefore the Lord of the harvest, that He will send forth laborers into His harvest."
See again His freedom from vainglory. That He may not draw all men unto Himself, He sends out His disciples.
And not with this view only, but that He might also teach them, after practising in Palestine, as in a sort of training-school, to strip themselves for their conflicts with the world. For this purpose then He makes the exercises even more serious than the actual conflicts, so far as pertained to their own virtue; that they might more easily engage in the struggles that were to ensue; as it were a sort of tender nestlings whom He was at length leading out to fly. And for the present He makes them physicians of bodies, dispensing to them afterwards the cure of the soul, which is the principal thing.
And mark how He points out the facility and necessity of the thing. For what saith He? "The harvest truly is plenteous, but the laborers are few." That is, "not to the sowing," saith He, "but to the reaping do I send you." Which in John He expressed by, "Other men labored, and ye are entered into their labors."
And these things he said, at once repressing their pride, and preparing them to be of good courage, and signifying that the greater part of the labor came first.
And contemplate Him here too beginning from love to man, not with any requital. "For He had compassion, because they were troubled and scattered abroad as sheep having no shepherd." This is His charge against the rulers of the Jews, that being shepherds they acted the part of wolves. For so far from amending the multitude, they even marred their progress. For instance, when they were marvelling and saying, "It was never so seen in Israel:" these were affirming the contrary, "He casteth out devils through the prince of the devils."
But of what laborers doth He speak here? Of the twelve disciples. What then? whereas He had said, "But the laborers are few," did He add to their number? By no means, but He sent them out alone. Wherefore then did He say, "Pray ye the Lord of the harvest, that He would send forth laborers into His harvest; and made no addition to their number? Because though they were but twelve, He made them many from that time forward, not by adding to their number, but by giving them power.
Then to signify how great the gift is, He saith, "Pray ye the Lord of the harvest;" and indirectly declares it to be His own prerogative. For after having said, "Pray ye the Lord of the harvest;" when they had not made any entreaty nor prayer, He Himself at once ordains them, reminding them also of the sayings of John, of the threshing floor, and of the Person winnowing, and of the chaff, and of the wheat. Whence it is evident that Himself is the husbandman, Himself the Lord of the harvest, Himself the master and owner of the prophets. For if He sent them to reap, clearly it was not to reap what belongs to another, but what Himself had sown by the prophets.
But not in this way only was He indirectly encouraging them, in calling their ministry a harvest; but also by making them able for the ministry.
(Verse 36.) But seeing the crowds, he had compassion on them, because they were harassed and helpless, like sheep without a shepherd. Then he said to his disciples. The persecution of the flock and sheep and the disturbance of the crowds is the fault of the shepherds and the vice of the leaders. Hence it follows.
Observe how equally in villages, cities, and towns, that is to great as well as small, He preaches the Gospel, not respecting the might of the noble, but the salvation of those that believe. It follows, Teaching in their synagogues; this was His meat, going about to do the will of His Father, and saving by His teaching such as yet believed not.
He first preached and taught, and then proceeded to heal sicknesses, that the works might convince those who would not believe the words. Hence it follows, Healing every sickness and every disease, for to Him alone nothing is impossible.
The great harvest denotes the multitude of the people; the few labourers, the want of instructors.
Understand, 'of God;' for though temporal blessings are also proclaimed, yet they are not called The Gospel. Hence the Law was not called a Gospel, because to such as kept it, it held out not heavenly, but earthly, goods.
It should be known that those whom He healed outwardly in their bodies, He also healed inwardly in their souls. Others cannot do this of their own power, but can by God's grace.
Herein Christ shows in Himself the disposition of the good shepherd and not that of the hireling. Why He pitied them is added, Because they were troubled, and sick as sheep that have no shepherd—troubled either by dæmons, or by divers sicknesses and infirmities.
But when the Son of God looked down from heaven upon the earth, to hear the groans of the captives, straight a great harvest began to ripen; for the multitude of the human race would never have come near to the faith, had not the Author of human salvation looked down from heaven; and it follows, Then said he unto his disciples, The harvest truly is great, but the labourers are few.
For the number of the Apostles was small in comparison of so great crops to be reaped. The Lord exhorts His preachers, that is, the Apostles and their followers, that they should daily desire an increase of their number; Pray ye therefore the Lord of the harvest, that he would send forth labourers into his harvest.
Or, He then increased their number when He chose the seventy and two, and then when many preachers were made what time the Holy Spirit descended upon the believers.
. They did not have a shepherd. For their rulers not only failed to correct them, but even harmed them. The mark of the true shepherd is to have compassion for his flock.
(non occ.) He taught in their synagogues the Gospel of the Kingdom, as it follows, Preaching the Gospel of the Kingdom.
(ap. Anselm.) By disease we may understand complaints of long standing, by sickness any lesser infirmity.
(ap. Anselm.) Or, troubled by dæmons, and sick, that is, benumbed and unable to rise; and though they had shepherds, yet they were as though they had them not.
(ap. Anselm.) The harvest are those men who can be reaped by the preachers, and separated from the number of the damned, as grain is beaten out from the chaff that it may be laid up in granaries.
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Summary
Matthew 9:36 offers a profound and pivotal insight into the heart of Jesus Christ, revealing the deep wellspring of His ministry: a visceral compassion for the vast multitudes. Observing their spiritual and physical exhaustion, their aimless wandering, and their profound lack of true leadership, Jesus perceived them not as a mere crowd, but as vulnerable, scattered sheep without a guiding shepherd, a realization that immediately propelled Him to action and prayer for more laborers.
Context
Literary Context
This verse serves as a crucial transition point within Matthew's Gospel. It follows a series of powerful demonstrations of Jesus' authority and power, including the healing of a paralytic, the raising of Jairus's daughter, and the healing of a woman with a hemorrhage, as well as the calling of Matthew, a tax collector, to discipleship (Matthew 9:9). These preceding narratives establish Jesus' identity as one with divine authority over sickness, death, and even social conventions. Matthew 9:36 then shifts the focus from Jesus' individual miracles to His overarching motivation for ministry—His compassion for the collective human condition—and directly sets the stage for His subsequent call for more laborers in the "harvest" (Matthew 9:37-38). It underscores that His actions were not random acts of power but flowed from a deep empathy for humanity's spiritual plight.
Historical & Cultural Context
First-century Galilee was a region teeming with people, many of whom were poor, uneducated, and marginalized. They lived under the oppressive rule of the Roman Empire, often exploited by both foreign powers and local elites. Spiritually, they were largely neglected by the established religious authorities of the day, such as the Pharisees and Sadducees, who often focused on ritual purity and legalistic interpretations of the Law rather than on pastoral care for the common people. The metaphor of "sheep having no shepherd" would have resonated deeply with a people familiar with pastoral life and conscious of their vulnerability. Historically, Israel had often been described as a flock, and its leaders (kings, priests, prophets) as shepherds, often failing in their duty (Ezekiel 34:1-10). Jesus' observation thus highlights a profound crisis of leadership and care in His contemporary society.
Key Themes
Matthew 9:36 encapsulates several pervasive themes in Matthew's Gospel and the broader biblical narrative. The most prominent is Jesus' Profound Compassion, which is not merely an emotion but an active, driving force behind His ministry. This compassion reveals His divine nature and His identification with human suffering. Another key theme is the Condition of Humanity, depicted as "fainted, and scattered abroad," symbolizing spiritual weariness, aimlessness, and vulnerability without proper guidance. This imagery underscores the universal human need for redemption and direction. Furthermore, the verse highlights the Lack of True Spiritual Leadership among the religious elite of the time, who, unlike Jesus, failed to genuinely care for the "flock" of Israel. This sets up Jesus as the ultimate, true Shepherd, fulfilling Old Testament prophecies (John 10:11). Finally, the verse implicitly introduces the Urgency of the Kingdom Mission, as Jesus' compassion immediately leads to His call for disciples to join Him in the "harvest" of souls, recognizing the immense spiritual need and the limited number of those equipped to meet it (Matthew 10:1).
Exposition and Analysis
Key Word Analysis
This powerful verb, derived from splagchnon (intestines, bowels), literally means "to have the bowels yearn." It signifies a deep, visceral, gut-wrenching feeling of empathy and pity. It is not a superficial emotion but an intense, active sympathy that compels one to merciful action. This word is used frequently in the Gospels to describe Jesus' profound reactions to human suffering, indicating a divine empathy that transcends mere pity and leads directly to intervention and healing.
From ek (out) and lýō (to loose, to relax), this word means "to relax," "to faint," or "to be worn out." It portrays the multitudes as utterly exhausted, physically and spiritually depleted, as if their strength had been completely drained. This condition suggests a people burdened by their circumstances, lacking hope, and weary from their struggles, both external and internal.
This term refers to one who cares for sheep, leading, feeding, protecting, and guiding them. In biblical thought, it is a profound metaphor for leadership, especially spiritual leadership. The absence of a "shepherd" for the "sheep" (the people) indicates a profound lack of proper guidance, protection, and provision, leaving them vulnerable to danger, error, and exploitation. It highlights the failure of the religious leaders of the day to fulfill their God-given role.
Verse Breakdown
"But when he saw the multitudes,"
This opening clause establishes the scene and Jesus' active observation. He doesn't merely pass by; He intentionally "saw" (G1492, eídō), implying a perceptive and discerning gaze that went beyond the surface appearance of a crowd to their underlying condition. The "multitudes" (G3793, óchlos) represent the common people, often overlooked or dismissed by the religious elite.
"he was moved with compassion on them,"
This is the emotional core of the verse. Jesus' perception of the crowds immediately evoked a deep, visceral response of "compassion" (G4697, splanchnízomai). This was not a detached pity but a profound empathy that stirred Him to His very core, signifying His divine love and identification with human suffering. This compassion is the driving force behind His subsequent actions.
"because they fainted, and were scattered abroad,"
This clause explains the reason for Jesus' compassion. The people were "fainted" (G1590, eklýō), meaning they were exhausted, harassed, and utterly worn out, both physically and spiritually. They were also "scattered abroad" (G4496, rhíptō), implying they were thrown about, dispersed, and without direction or cohesion, like a flock that has lost its way. This imagery paints a picture of vulnerability and disarray.
"as sheep having no shepherd."
This powerful simile provides the ultimate diagnosis of their condition. The people were like "sheep" (G4263, próbaton), inherently dependent and vulnerable, without a "shepherd" (G4166, poimḗn) to guide, protect, and feed them. This highlights the failure of the existing religious leadership and underscores the profound spiritual and existential need of the people, who were left exposed to dangers and aimless wandering.
Literary Devices
Matthew 9:36 employs several potent literary devices to convey its profound message. The most prominent is Simile, explicitly stated in the phrase "as sheep having no shepherd." This comparison is deeply resonant within a biblical context, where sheep symbolize vulnerability, dependence, and the people of God, while shepherds represent leadership, care, and divine guidance. By portraying the multitudes as "sheep having no shepherd," Matthew powerfully communicates their helpless, undirected, and exploited state, implicitly contrasting their plight with Jesus' role as the true, compassionate Shepherd. Another device at play is Pathos, as the description of the multitudes "fainted, and were scattered abroad" evokes a strong sense of pity and sorrow in the reader, mirroring Jesus' own emotional response. This emotional appeal draws the audience into the scene, fostering empathy for the suffering and neglected masses. The use of vivid imagery, such as "fainted" and "scattered," further enhances this pathos, painting a clear and distressing picture of their condition.
Theological and Thematic Connections
Matthew 9:36 is profoundly theological, revealing the very heart of God in the person of Jesus Christ. It underscores that God's primary disposition toward humanity, especially those who are suffering and lost, is one of deep, active compassion. This is not a detached observation but a visceral, empathetic identification with human brokenness and spiritual disarray. The imagery of "sheep having no shepherd" connects directly to a long-standing prophetic tradition in the Old Testament, where God frequently indicts the unfaithful leaders of Israel for failing to care for His flock, and promises that He Himself will come forthrightly raise up a true shepherd. Jesus' response to the multitudes thus fulfills these ancient prophecies, positioning Him as the divine Shepherd who genuinely cares for His people, unlike the self-serving leaders of His day. His compassion is the wellspring of His redemptive mission, demonstrating that salvation flows from a heart moved by human need.
Reflection and Application
Matthew 9:36 is a powerful invitation for believers today to cultivate the compassionate heart of Christ and to view the world through His eyes. In a world often characterized by spiritual aimlessness, emotional exhaustion, and a profound lack of true, selfless leadership, this verse calls us to see beyond the surface and recognize the deep spiritual hunger and brokenness in those around us. Just as Jesus was moved to His core by the plight of the multitudes, we are challenged to allow our hearts to be stirred by the suffering, confusion, and spiritual lostness of our neighbors, communities, and the world at large. This compassion should not remain a passive emotion but must compel us to action, just as it did for Jesus. It reminds us that authentic ministry and effective evangelism flow from a genuine love for people, recognizing their inherent value and their desperate need for the Good Shepherd. This verse serves as a foundational call to participate in God's mission, prompting us to pray for and become laborers in the vast spiritual harvest, extending the same care and guidance that Jesus exemplified.
Questions for Reflection
FAQ
What does it mean that the multitudes "fainted, and were scattered abroad"?
The Greek words used here describe a state of profound exhaustion and disarray. "Fainted" (G1590, eklýō) implies being utterly worn out, harassed, or distressed, as if their strength had been drained. This suggests not just physical fatigue but also spiritual and emotional weariness from the burdens of life, the demands of the Law without grace, and the lack of genuine care. "Scattered abroad" (G4496, rhíptō) means to be thrown about, dispersed, or without direction. Like sheep without a shepherd, they were vulnerable, aimless, and exposed to dangers, lacking proper guidance, protection, and provision from their religious leaders. This imagery powerfully conveys their desperate and vulnerable condition.
Why is the metaphor "as sheep having no shepherd" so significant?
The metaphor of "sheep having no shepherd" is deeply rooted in the Old Testament and carries immense theological weight. In ancient Israel, sheep were common livestock, known for their dependence and vulnerability without a shepherd. The leaders of Israel—kings, priests, and prophets—were often referred to as shepherds, responsible for guiding, protecting, and feeding God's "flock" (Psalm 23:1). However, prophets like Ezekiel often condemned these leaders for failing in their duty, allowing the sheep to scatter and be devoured (Ezekiel 34:1-10). By describing the multitudes this way, Jesus highlights the profound failure of the religious authorities of His day to provide true spiritual care and guidance. It also implicitly sets Him apart as the one who would be the true and good Shepherd, fulfilling God's promise to care for His people Himself (John 10:11-16).
Christ-Centered Fulfillment
Matthew 9:36 is a profound declaration of Christ's identity and mission, revealing Him as the ultimate fulfillment of Old Testament prophecies concerning the compassionate Shepherd of Israel. The poignant image of "sheep having no shepherd" directly echoes prophetic laments over Israel's scattered and neglected state due to unfaithful leaders, a theme prevalent in books like Ezekiel 34 and Zechariah 13:7. Jesus, moved with a divine, visceral compassion (splanchnízomai), steps into this vacuum of leadership, embodying God's promised intervention to gather and care for His flock. He is not merely a good leader, but the Good Shepherd who lays down His life for the sheep (John 10:11) and who knows His own by name (John 10:14). His compassion in Matthew 9:36 directly leads to His call for laborers and the sending out of the twelve, initiating the gathering of the lost sheep of Israel (Matthew 10:6). Ultimately, Jesus' empathetic identification with humanity's lostness culminates in His sacrificial death and resurrection, through which He becomes the "great Shepherd of the sheep" who brings peace and eternal life (Hebrews 13:20) and the "Shepherd and Overseer of your souls" to whom we have now returned (1 Peter 2:25). Thus, Matthew 9:36 is not just a description of Jesus' feeling, but a foundational statement about His redemptive purpose to seek and save the lost.