As they were going out, a demoniac who could not speak was brought to him, 33 and when the demon was driven out the mute person spoke. The crowds were amazed and said, “Nothing like this has ever been seen in Israel.” 34 But the Pharisees said, “He drives out demons by the prince of demons.”
35 Jesus went around to all the towns and villages, teaching in their synagogues, proclaiming the gospel of the kingdom, and curing every disease and illness. 36 At the sight of the crowds, his heart was moved with pity for them because they were troubled and abandoned, like sheep without a shepherd. 37 Then he said to his disciples, “The harvest is abundant but the laborers are few; 38 so ask the master of the harvest to send out laborers for his harvest.”
The passage begins with a man who could not speak because of demonic possession. The Gospel does not suggest that all physical illness is caused by demonic activity. Rather, in this particular case, Matthew clearly connects the man’s inability to speak with the presence of the demon. When Jesus casts the demon out, the man speaks.
The miracle reveals Christ’s authority over the powers of evil. Jesus does not struggle with the demon or appeal to some greater earthly power. The man is brought to Him, the demon is driven out, and the man’s voice is restored.
Jesus Himself explains the meaning of His exorcisms: “But if it is by the Spirit of God that I drive out demons, then the kingdom of God has come upon you” (Mt 12:28). His authority over demons reveals that the Kingdom of God is breaking into the world and that the power of evil is being overcome. This victory reaches its decisive fulfillment in Christ’s Passion, Death, and Resurrection, through which the ruler of this world is cast out and the powers of evil are conquered (cf. Jn 12:31; Col 2:15).
The reaction to the miracle is divided. The crowds say, “Nothing like this has ever been seen in Israel” (v. 33). They recognize that something extraordinary is taking place before them. The Pharisees, however, say, “He drives out demons by the prince of demons” (v. 34). The contrast is sobering. The same work of mercy is visible to everyone, but it does not produce the same response in every heart. The crowds are amazed; the Pharisees accuse. Instead of rejoicing that a suffering man has been freed, they attempt to discredit the One who freed him.
Their accusation will appear again more fully in Matthew 12:24, where Jesus warns about blasphemy against the Holy Spirit. The danger is not an accidental misunderstanding or an isolated word spoken carelessly or in anger. It is the persistent hardening of the heart against the truth and mercy of God.
Jesus specifically speaks of blasphemy against the Holy Spirit because the Pharisees are attributing to Satan a work that Jesus says is accomplished “by the Spirit of God” (Mt 12:28). The Holy Spirit bears witness to the truth of Christ and works within the human heart to lead a person toward faith, repentance, and the acceptance of God’s mercy (cf. Jn 15:26; 16:8–13). To persistently reject that witness and deliberately call God’s saving work evil is to resist the very grace by which a person is brought to repentance and forgiveness.
The passage therefore presents us with a serious question to ponder: How do we respond when Christ acts? It is possible to witness evidence of God’s grace and still resist Him. Knowledge alone does not guarantee faith. Religious learning alone does not guarantee openness to God. The heart must remain humble enough to recognize God’s action and willing enough to follow where the truth leads.
Matthew then broadens our view from one suffering man to the many towns, villages, and crowds encountered by Jesus: “Jesus went around to all the towns and villages, teaching in their synagogues, proclaiming the gospel of the kingdom, and curing every disease and illness” (v. 35). The ministry of Jesus brings together teaching, proclamation, and healing. He teaches the truth, announces the coming of the Kingdom, and shows mercy to those who suffer. His words and actions belong together. His miracles are signs that God has drawn near to His people and that the promised work of salvation is unfolding.
Then Matthew allows us to see something of the heart of Christ: “At the sight of the crowds, his heart was moved with pity for them because they were troubled and abandoned, like sheep without a shepherd” (v. 36). Jesus sees their condition and is moved with compassion. They are “troubled and abandoned,” in need of truth, healing, guidance, and salvation.
The image of sheep without a shepherd recalls the Old Testament prophets, particularly Ezekiel’s condemnation of shepherds who cared for themselves rather than the flock entrusted to them: “You did not strengthen the weak nor heal the sick nor bind up the injured. You did not bring back the strayed nor seek the lost” (Ez 34:4). God promised that He Himself would come to care for His sheep (Ez 34:11–16). In Jesus Christ, that promise reaches its fulfillment. Jesus is the Good Shepherd who knows His sheep and lays down His life for them (Jn 10:11, 14–15).
His compassion leads to mission. Jesus says to His disciples: “The harvest is abundant but the laborers are few; so ask the master of the harvest to send out laborers for his harvest” (vv. 37–38).
Mission begins with God. The harvest belongs to Him, and the laborers are sent by Him. This prayer remains urgent for the Church. The world still contains people who are troubled, abandoned, wounded, confused, and searching for truth. Some have never heard the Gospel clearly. Others have heard a distorted version of Christianity. Still others have drifted away or have never encountered a Christian whose life made the love of Christ visible.
The laborers needed for the harvest include priests, deacons, religious, missionaries, catechists, parents, teachers, and faithful lay men and women who bear witness to Christ in their daily lives. Every Christian vocation has a place within the mission of the Church. Yet the passage asks something more personal of us. We should not pray for laborers while assuming that the prayer concerns only someone else.
The disciples who were told to pray for laborers in Matthew 9 are the very disciples whom Jesus sends out in Matthew 10:1–8. That sequence should not be overlooked. We pray for the mission of the Church, but we must also be willing to ask how Christ desires us to participate in it. The person who needs encouragement, truth, patience, mercy, or an invitation to return to God may already be near us.
Lord Jesus, Good Shepherd, give us hearts that recognize Your works and remain open to Your grace. Look with mercy upon those who are troubled and abandoned. Send laborers into Your harvest, and make us willing to serve whenever and wherever You call us. Amen.
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Sources and References
- The New American Bible, Revised Edition. Washington, DC: Confraternity of Christian Doctrine, 2011. Matthew 9:32–38; Ezekiel 34:2–16; Matthew 10:1–8; 12:22–32; John 10:11–16; 12:31; 15:26; 16:8–13; and Colossians 2:15.
- Casciaro, José María, gen. ed. The Navarre Bible: New Testament, Expanded Edition. Dublin: Four Courts Press; New York: Scepter Publishers, 2008. Notes on Matthew 9:32–38.
- Aguilar Chiu, José Enrique, Richard J. Clifford, Carol J. Dempsey, Eileen M. Schuller, Thomas D. Stegman, and Ronald D. Witherup, eds. The Paulist Biblical Commentary. New York: Paulist Press, 2018. Commentary on Matthew 9:32–38.
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