Thomas Aquinas

It has been shown how he came to the aid of those who met him; here he touches on the fact that he went to them. And here he touches on two things: first, how he bestowed a certain effect on some; second, how he bestowed affection, at the place, "But seeing the crowds, he had compassion on them." And concerning the first, he shows first where he bestowed help; second, what he taught; third, what he did.

He says therefore, "And Jesus went about all the cities and villages." In this an example is given to preachers, that they should not be content to preach in one place only; John 15:16: "I have appointed you, that you should go and bring forth fruit," etc. "All the cities and villages." And this is well ordered with what precedes. For they had said that he cast out devils by the prince of devils; therefore he shows that he does not have a devil, so that it may fit him, Psalm 119:7: "With them that hated peace I was peaceable; when I spoke to them, they fought against me without cause."

There follows what he was proclaiming; for he was doing two things, because in the synagogues he was teaching and preaching: teaching the things that pertain to faith, preaching the things that pertain to morals. Likewise before many, because in the synagogues; Psalm 39:10: "I have declared thy justice in a great church" — in which also it differs from the teaching of heretics, which is in secret. Otherwise is the teaching of Christ; John 18:20: "I have spoken nothing in secret to you." Likewise he touches on what he teaches, because "the Gospel of the kingdom"; John 18:37: "For this was I born, and for this I came into the world, that I should give testimony to the truth," etc. Whence he was teaching heavenly things; Isaiah 48:17: "I am the Lord thy God that teach thee profitable things."

Afterward it is shown by the deed what he did, "curing every sickness and every infirmity." "Sicknesses," as to the grave infirmities; "infirmities," as to the light ones; Psalm 102:3: "Who forgiveth all thy iniquities, who healeth all thy diseases." And why this? That he might confirm by miracle what he said by word, as in Mark, the last chapter, 20: "the Lord working withal, and confirming the word with signs that followed." Likewise, that he might show an example to preachers, that they should both do and teach; Acts 1:1: "Jesus began to do and to teach."

"And seeing the crowds, Jesus had compassion on them." Here he shows how the Lord bestowed affection on certain persons; and this against certain people, for there was an opinion that no affection sufficed, but effect was required; but here he says, "And seeing the crowds, Jesus had compassion on them." And first he touches on how he had compassion; second he gives an example. And first he sets forth the mercy of Christ; second, the cause.

He says therefore "seeing," etc., namely by pious consideration, "he had compassion on them," because it is proper to him to have mercy; Psalm 144:9: "His tender mercies are over all his works." David desired this gaze, saying, Psalm 24:16: "Look thou upon me, and have mercy on me." And on whom he had mercy: because they were "vexed" — by devils — and likewise "lying" — that is, laid low by infirmities. Or: "vexed" by errors, "lying" in sins, "as sheep without a shepherd." Whence Proverbs 11:14: "Where there is no governor, the people shall fall," etc. And Ezekiel 34:5: "My sheep are scattered, because there was no shepherd for them"; and in the same chapter: "Woe to the shepherds of Israel who fed themselves." As Zechariah 11:17: "O shepherd and idol, that forsaketh the flock."

"Then he saith to his disciples." Here he leads some to have mercy, and first he assigns the cause; second he leads to the effect, at the place, "Pray ye therefore the Lord of the harvest that he send forth laborers into his harvest." And he sets forth two causes: first, the multitude of those tending toward the good; second, the fewness of teachers, at the place, "but the laborers are few."

Many had come together; therefore he says, "the harvest indeed is great." Harvest is not spoken of when the grain is flowering, or when it is in the ear, but then when it is already disposed to be gathered; thus men were already disposed to believe through the work of the preachers. The like is found in John 4:35: "Lift up your eyes, and see the countries, for they are white already to harvest." And "the laborers are few," namely the good ones; whence the Apostle, 1 Corinthians 3:9: "For we are God's coadjutors." Bestowing therefore what is yours to give. And what? "Pray the Lord of the harvest that he send laborers into his harvest."

When we have a deficiency, we ought to have recourse to God, since the office of preaching is obtained only by prayers: for he who sends the laborers is the Lord, whence it is said, "I have sent you." And he asks to be asked, so that he may accumulate merit for us, while we pray for the salvation of others. Likewise he established such an order, that the holiness of some might profit others, as in 1 Peter 4:10: "As every man hath received grace, ministering the same one to another, as good stewards of the manifold grace of God," etc. Whence he wills that whatever of grace and holiness they have received, they should bestow on others, and he himself, being asked, hears them. For he asks that he himself be asked to send them; Romans 10:15: "How shall they preach unless they be sent?" For authority is thereby acquired; likewise grace, whence: "The charity of Christ presseth us." Likewise, "pray the Lord of the harvest that he send laborers" — not hirelings who corrupt by bad example — "into his harvest," namely into the harvest of God. For hirelings are not sent into the harvest of God, but into their own harvest, because they seek not the glory of God, but their own advantage.