Luke 10:2 - Printer Friendly

ESV: And he said to them, “The harvest is plentiful, but the laborers are few. Therefore pray earnestly to the Lord of the harvest to send out laborers into his harvest.

NIV: He told them, 'The harvest is plentiful, but the workers are few. Ask the Lord of the harvest, therefore, to send out workers into his harvest field.

NASB: And He was saying to them, 'The harvest is plentiful, but the laborers are few; therefore plead with the Lord of the harvest to send out laborers into His harvest.

CSB: He told them, "The harvest is abundant, but the workers are few. Therefore, pray to the Lord of the harvest to send out workers into his harvest.

NLT: These were his instructions to them: 'The harvest is great, but the workers are few. So pray to the Lord who is in charge of the harvest; ask him to send more workers into his fields.

KJV: Therefore said he unto them, The harvest truly is great, but the labourers are few: pray ye therefore the Lord of the harvest, that he would send forth labourers into his harvest.

NKJV: Then He said to them, “The harvest truly is great, but the laborers are few; therefore pray the Lord of the harvest to send out laborers into His harvest.

As Jesus prepares seventy-two disciples to heal and preach that the kingdom of God has come, He tells them to pray for even more messengers. Jesus is not just looking for students; He wants emissaries who will invite others into a relationship with Him. John the Baptist's work was true, but only a preparation. Despite having gone from one—Jesus—to twelve, to more than seventy, the kingdom message needs even more couriers. Like their food, shelter, and clothing, only God can provide partners for the mission (Luke 10:4–7). Many will reject their message, but the message needs to get out to those who will hear and understand (Luke 10:13–15; Romans 10:14).

As Israel was largely a nation of farmers, Jesus often used parables that referenced plants and crops. The most well-known is probably the parable of the sower, where Jesus compared the gospel to seed and the hearts of the hearers to different soils (Luke 8:4–8). Other agriculture-driven parables in Luke include the tree and its fruit (Luke 6:43–45), the barren fig tree (Luke 13:6–9), the mustard seed (Luke 13:18–20), and the wicked vine dressers (Luke 20:9–18).

Jesus' metaphor here reflects the nature of harvest. Crops are ready for harvest at specific times. At that time, extra workers are needed. Jesus' short earthly ministry is nearing its end, and messengers are needed to encourage people to respond. We experience this today; when a natural disaster or other tragedy occurs, people are often more open to the gospel. Believers need to be ready to give hope when people are ready to receive it.

Matthew 9:37–38 parallels this verse but in a section that gives an overall summary of Jesus' ministry in Galilee.

Luke 10:1–7 comes after Jesus sent out the Twelve apostles to heal, expel demons, and preach that the kingdom of God is near (Luke 9:1–6). Now, He commissions a larger number of disciples to prepare towns for His arrival. The instructions for the seventy-two are more detailed than for the Twelve (Luke 9:3–5). Jesus follows these instructions with a warning. The disciples will be rejected (Luke 10:10–12), implying judgment on those who do not listen (Luke 10:13–16). The disciples report back (Luke 10:17–20) and receive Jesus' blessing (Luke 10:21–24). Luke is the only Gospel writer who includes this story.

Jesus commissions seventy-two of His followers for a unique mission. They are sent into towns and villages, preparing people for Jesus' ministry. Those who accept the message will be blessed; those who reject it will be left behind. The disciples return celebrating what they have seen and accomplished. Jesus reminds them that salvation is the real victory. The parable of the good Samaritan explains that the obligation to love extends to anyone and everyone. A visit to the home of Martha and Mary offers a contrast between good things and the best things.

Luke 10 provides the bulk of the first section of what some refer to as Jesus' travelogue (Luke 9:51—19:27). In this extended description of travels and events, Jesus draws away from public ministry and theological debates. His focus is preparing His disciples for what will happen in Jerusalem, by teaching them about the kingdom of God. In Luke 9:51—11:13, the disciples gradually learn how to properly follow Jesus. Next, the Pharisees will reject Jesus (Luke 11:14–54) and Jesus will teach more about the kingdom (Luke 12:1—19:27). After the travelogue, Jesus will enter Jerusalem and face crucifixion.

Luke was a traveling companion of Paul (Acts 16:10) and a physician (Colossians 4:14). Unlike Matthew, Mark, and John, Luke writes his gospel as an historian, rather than as a first-hand eyewitness. His extensive writings also include the book of Acts (Acts 1:1–3). These are deliberately organized, carefully researched accounts of those events. The gospel of Luke focuses on the earthly ministry of Jesus Christ. Luke's Gentile perspective presents Christ as a Savior for all people, offering both forgiveness and direction to those who follow Him.