Matthew 9:38

The Lord would refute by actions the charge of the Pharisees, who said, "He casteth out daemons by the "Prince of the daemons;" for a daemon having suffered rebuke, does not return good but evil to those who have not shewn him honour. But the Lord on the other hand, when He had suffered blasphemy and contumely, not only does not punish, but does not utter a hard speech, yea He shews 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, shews 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.

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.

non occ.: He taught in their synagogues the Gospel of the Kingdom, as it follows, "Preaching the Gospel of the Kingdom."

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.

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.

ap. Anselm: By "disease" we may understand complaints of long standing, by "sickness" any lesser infirmity.

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.

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."

Herein Christ shews in Himself the disposition of the good shepherd and not that of the hireling. Why He pitied them is added, "because there were troubled, and sick as sheep that have no shepherd, troubled either by daemons, or by divers sicknesses and infirmities.

ap. Anselm: Or, "troubled," by daemons, and "sick," that is, benumbed and unable to rise; as though they had shepherds, yet they were as though they had them not.

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 daemons by the prince of daemons."

But when the Son of God looked down from heaven upon the earth, to hear the groans of the captives [Ps 102:19], 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."

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.

The great harvest denotes the multitude of the people; the few labourers, the want of instructors.

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."

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.

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.

He shews 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.

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.

In the same way, therefore, those who take part in the divine words, ought to guard against betaking themselves to this, as they would to the building of cities, to examine them out of curiosity; that they do not come to the task for the sake of receiving worldly things, having ascertained that they who are consecrated to Christ are given to communicate the necessaries of life. But let such be dismissed as hypocrites. But if any one wishes not to seem, but to be righteous, to him it belongs to know the things which are best. 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.

And after such statements, showing his ignorance even of the number of the apostles, he proceeds thus: “Jesus having gathered around him ten or eleven persons of notorious character, the very wickedest of tax-gatherers and sailors, fled in company with them from place to place, and obtained his living in a shameful and importunate manner.” Let us to the best of our power see what truth there is in such a statement. It is manifest to us all who possess the Gospel narratives, which Celsus does not appear even to have read, that Jesus selected twelve apostles, and that of these Matthew alone was a tax-gatherer; that when he calls them indiscriminately sailors, he probably means James and John, because they left their ship and their father Zebedee, and followed Jesus; for Peter and his brother Andrew, who employed a net to gain their necessary subsistence, must be classed not as sailors, but …

22. Thus, O Lord, thus, I beseech Thee, let there arise, as Thou makest, as Thou givest joy and ability, let “truth spring out of the earth, and righteousness look down from heaven,” and let there be “lights in the firmament.” Let us break our bread to the hungry, and let us bring the houseless poor to our house. Let us clothe the naked, and despise not those of our own flesh. The which fruits having sprung forth from the earth, behold, because it is good; and let our temporary light burst forth; and let us, from this inferior fruit of action, possessing the delights of contemplation and of the Word of Life above, let us appear as lights in the world, clinging to the firmament of Thy Scripture. …

Dost thou perceive the type? What is this Pentecost? The time when the sickle was to be put to the harvest, and the ingathering was made. See now the reality, when the time was come to put in the sickle of the word: for here, as the sickle, keen-edged, came the Spirit down. For hear the words of Christ: “Lift up your eyes,” He said, “and look on the fields, for they are white already to harvest.” ( John iv. 35 .) And again, “The harvest truly is great, but the laborers are few.” ( Matt. ix. 38 .) But as the first-fruits of this harvest, He himself took [our nature], and bore it up on high. Himself first put in the sickle. Therefore also He calls the Word the Seed. “When,” it says, “the day of Pentecost was fully come” ( Luke viii. 5, 11 ): that is, when at the Pentecost, while about it, in short. …