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Parable of The Lost Sheep |
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Luke 15:3-7 (Matt.18:12-14)
3 And he spake this parable unto them, saying,
4 What man of you, having an hundred sheep, if he lose one of them, doth not leave the ninety and nine in the wilderness, and go after that which is lost, until he find it?
5 And when he hath found it, he layeth it on his shoulders, rejoicing.
6 And when he cometh home, he calleth together his friends and neighbours, saying unto them, Rejoice with me; for I have found my sheep which was lost.
7 I say unto you, that likewise joy shall be in heaven over one sinner that repenteth, more than over ninety and nine just persons, which need no repentance.
Notes on Customs
There exists a close relationship between a shepherd and his sheep. It was common for shepherds to name their sheep. The sheep knew their names and their shepherd’s voice. If a stranger calls them they become frighten and often will flee from him. Those sheep that follow closely and remain near to the shepherd receive the greatest protection, nourishment and affection. These are the contented and happy ones. Many however will stray off from the flock because of their stubbornness, restlessness, wandering to whatever interests them. These are in the greatest peril from becoming lost, and prey to predatory animals and thieves. The shepherd would scold them and if needed give a rap from the rod or throw rocks to get them to behave.
During the rainy season the sheep are kept in sheepfolds. The sheepfold was probably at the home or very near the home of the shepherd. These are open courtyards with stone walls capped off with thorns. These “thorned” walls provide protection against most predators such as wolves. It would be the daily custom for the shepherd to lead the sheep out to pasture and return them at night.[1] Unlike goats, which must be herded or driven, sheep will follow. When returning for the night the shepherd would lead the sheep to the door of the sheepfold and as they passed by he would count them. For the smaller flocks the shepherd could, without counting, but by recognition, immediately know if any were missing and which ones. There is an anecdote about a shepherd who knew his sheep so well that he could identify them in total darkness by feeling their faces. Some sheepfolds were very large accommodating hundreds of sheep and goats of several herds or flocks. One account given of such a sheepfold reported that in the early morning the sheep were all led out the gate with the flocks hopelessly intermingled. The shepherds stood apart and each cried out to the large group. One by one the sheep hearing their shepherd’s voice separated from the group and in single file went to their own shepherd.
In the pleasant months when earth brought forth good pasture the sheep would be taken to the countryside away from the sheepfolds. At night places of safety and security were sought out or made by the shepherd. This would be the time when they were most vulnerable, when the shepherd required the most vigilance and watchfulness. Not only could it be dangerous for the sheep but also for the shepherd defending them. The stories of shepherds giving their lives for their sheep most often happened during these times.
At no time would a shepherd ever leave unattended or abandon his sheep. Experts on Palestinian life all agree that a shepherd cannot possibly leave his flock to itself. It is not unusual though for him to give charge of his sheep to others. If the flock were so large that he could not manage it alone and he had the wealth, he would hire shepherds and split the flock. If he had to leave for some reason, such as to look for a lost animal, he would leave the flock in the care of the shepherds who share the fold with him (Luke 2:8, John 10:4f.), or would drive them into a cave and block the entrance.
At times shepherds would carry their sheep. This would be necessary when one became injured or in the case when a lamb was helpless. The larger sheep were carried on the shoulders and a lamb is carried in a sling next to his breast.
Language Notes
Verse 4. “Leave.” This particular word is made up of two words: “down” and “leave.” It is to leave behind, with the possible implication to abandon or forsake. But the meaning to abandon or forsake cannot be pressed without the context forcing it to such meaning. In this case the best rendition is to leave behind. The question of Christ was, “which man of you would not do this?” If He meant to forsake the ninety-nine, the entire flock, abandon them to their fate in the wilderness. No one could truthfully say it would be acceptable. Jesus was not saying that the shepherd has cast off his flock to the dangers of predators, thieves, hunger and thirst for the one. Who would agree to such a thing? The answer to His question is that it is the recommendable thing to do.
Verse 7. “Just” (persons) are those righteous or right. By usage of the word a person is: 1) just in his own eyes, by his own self-standards and conduct, or 2) just in the eyes of God, by conforming to the commands of God having received His righteousness. A righteous person before God is one justified by faith. But also with this sense of righteousness is the performance of good works and good conduct. Righteous persons have no problem with repentance. Not that they would never need to repent, but they have no difficulty with repenting and are quick to acknowledge their errors.
“Repentance” is a change of heart or mind, a confession or admission of a wrong, or guilt. Biblically, it is to reach an agreement with God that a certain thing is wrong, sin, and now the individual also regards it as sin. It centers on a change of attitude and opinion on the part of the sinner about some issue in his life (not that of others). This judgment is self-imposed. So that an action once regarded by a person to be acceptable or excusable (not sin) before God is now understood to be sin and unacceptable by that same person. There is always a target, a specific act or deed of the repentance, not just a vague generality of thought or general remorse of the past.
Points of the Parable
As indicated above the shepherd did not desert the ninety-nine sheep left behind. However, this situation would have still caught the interest of those familiar with sheep. It directs the attention to the fact of the shepherd’s anxiety over his one lost sheep. It would not seem likely that this one sheep would have been of any great value. This same parable in Matthew 18 indicates that this lost sheep is a lesser one (verse 14. “one of the least”). The motive for the actions of the shepherd may have been twofold:1) it belonged to him and he felt the responsibility for the animal and, 2) that without his help it would not find its way back to the flock and thus he pitied it.
The shepherd was not a rich man, since a flock of one hundred would have been a medium size flock. His loss was 1/100 of what he had. Comparing him with the woman who lost 10% with the one coin, and the father who lost half his sons, he lost the least.
Given Interpretations
There are two common interpretations dependent upon the opinion of to whom the parables were directed: the Pharisees or believers. First is the view is that the ninety-nine sheep represent the hypocritical Jewish religious leaders, and the second view is that they are God’s people.
Those who hold the first view have it that the adversaries of Christ are entrenched in their self-righteousness and felt no need for repentance. And that the term “just persons” is an irony - sarcasm meant for them. This view takes the position that the parable was spoken towards them, as hypocrites, and that they are the ones left abandoned or forsaken. Indeed, Jesus on occasions did denounce the hypocrites, their influence and teachings. They further claim that the one remaining son, and the nine remaining coins, also represents the hypocrites. But, there is nothing to indicate that the remaining sheep were anything but sheep, or the remaining coins were counterfeit and not real, or the remaining son was not truly a son. The ones lost were the same as those, which remained.
The second view allegorizes that the ninety-nine sheep are God’s people, with God being the Shepherd. God seeks the sinner and receives the repentant. And, when “found,” God rejoices over them more than the ninety-nine self-righteous lost. This is a confusing point of view, for it has the ninety-nine representing two different classes of people.
A third view of the parable is that it is spoken, not towards His critics, but to those sinners present. (Verse 1. “Then drew near unto him all the publicans and sinners for to hear him. And the Pharisees and scribes murmured, saying, This man receiveth sinners and eateth with them.”) This teaches that the publicans and sinners were the immediate audience to whom Jesus addressed, while the Pharisees looking on and hearing were moved with jealousy and spoke the severe, criticism, which was intended to discredit him. The picture is a shepherd who is so concerned with his sheep that when even one is missing he seeks till it is found. Then upon finding it, he rejoices with his friends. Jesus is like the Shepherd. He is seeking the lost; thus this is why He was found associating with them. His shoulder is the symbol of God’s saving power.
Another allegory made concerns the shepherd’s home. To some it is the church and to others it is the final consummation of the age. One view specifies who the friends and neighbors are which were called together to rejoice with him. It allegorizes that these are members of the house, the church. The rejoicing of those gathered into the shepherd’s house suggests the preparation of a feast. This feast is that which is of the culmination of this age.
All interpretations pretty much have this conclusion, “The emphasis of this parable is that of joy.” In the Matthew version the emphasis is: “Thus it is not the will of God that even one of the very least should be lost” (18:4).
For the reasons given in the introduction to this chapter we reject the notion that Jesus’ intention was to provoke the Pharisees and scribes to anger and jealousy thus tempting them to sin (James 1:13). We do take note of Romans 11:11 where it is written, “through their fall salvation is come unto the Gentiles, for to provoke them to jealousy.” But this is not the case here, because Gentiles are not at all featured but only the outcasts (Sinners, Jews) of their own people. The provocation in Romans is for their good and not evil. An example of provocation for good is found in Hebrews 10:24, to provoke unto love and good works. The first view presented made this statement, “the term ‘just persons’ is an irony - sarcasm meant for them,” if this statement is true, then it is for the purpose of tearing or wounding with cutting words, to taunt or ridicule.[3] Can such a motive be ascribed to these parables?
The Interpretation
A very difficult point to reconcile in both this parable and the next is the inference that the lost sheep and coin are spoken of in the conclusions of the parables as having repented. In the body of the stories no mention is made of any repenting on the behalf of the sheep of its wayward ways, nor of the coin, which is an inanimate object. Both were originally part of a group that had remained steadfast with the owner. Yet they became lost, in the case of the sheep by it’s wandering and the coin seemingly by neglect. But this connection is not emphasized in the parables. The stories illustrate the conclusions. The conclusions are not meant to explain the stories. What is taught is that the action of recovery is coupled with the act of repentance. The conclusions present the larger and more complete picture. They were sought, found, returned and rejoiced over.
The whole interpretation is in verse 7.
“I say unto you, that likewise joy shall be in heaven over one sinner that repenteth, more than over ninety and nine just persons, which need no repentance.”
The word “likewise” is “in this same manner or way.” So just as the shepherd rejoiced there is rejoicing in heaven. It is a thing of pleasure to God and those in His presence when even just one sinner repents. This initial joy is greater than that for the ones remaining with God. The theme is salvation. Those who remain have no further need of repentance for salvation; they have already gone through that process. It is foolish to read more into this meaning than is stated and to presume that just persons do not bring joy to God. It is a relative comparison between the two at a particular point of time.
Those despised by men are loved and sought by God. Our judgment of persons is not just. Those whom we may greatly esteem or utterly reject are all equal in His eyes. We see God’s character, God’s delight in forgiveness and the reason why He, receives sinners.
The Application
There are three applications depending on the condition of the hearer. First is that God’s redemption is by grace, not works. That for even the vilest sinner salvation is available to him if he would but just repent. Second is that in spite of personal prejudice a caution is given not to judge or criticize any before God or His works. Third is for the witnesses of Christ not to overlook any in the Gospel work.
[1] William M. Thomson, The Land & The Book, pages 201,202. Baker Book House, Grand Rapids, Michigan, July 1973.
[2] This is remarkably illustrative of John 10:1-5
[3] Bullinger, Figures of Speech used in The Bible, page 807. Baker Book House, Grand Rapids, Michigan, 1968
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This page last updated September 14, 2004 at 10:58am
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