Luke 15:10Meaning & Commentary from the Church Fathers

By the preceding parable, in which the race of mankind was spoken of as a wandering sheep, we were shewn to be the creatures of the most high God, who has made us, and not we ourselves, and we are the sheep of his pasture. (Ps. 95:7.) But now is added a second parable, in which the race of man is compared to a piece of silver which was lost, by which he shews that we were made according to the royal likeness and image, that is to say, of the most high God. For the piece of silver is a coin having the impress of the king’s image, as it is said, Or what woman having ten pieces of silver, if she lose one, &c.

Either they are friends as performing His will, but neighbours as being spiritual; or perhaps His friends are all the heavenly powers, but His neighbours those that come near to Him, as Thrones, Cherubims, and Seraphims.

Through the illuminating power of salvation, what was once lost is now redeemed, bringing immense joy to the heavenly realms. As we have been taught by the One who knows all, the angels rejoice even over a single sinner who turns back to God. If they celebrate the restoration of one soul in perfect alignment with divine intention, continuously honoring the humility of the Savior, then imagine the overwhelming joy they must experience when all of creation is saved and called to faith in Christ, recognizing the truth, shedding the filth of sin, liberating themselves from the chains of death, and escaping the burden of guilt, including the remorse of their waywardness and failures. All of these blessings are realized through Christ, to whom be glory and sovereignty along with the Holy Spirit, forever and ever, Amen.

Or by the nine pieces of silver, as by the ninety and nine sheep, He represents those who trusting in themselves, prefer themselves to sinners returning to salvation. For there is one wanting to nine to make it ten, and to ninety-nine to make it a hundred. To one He assigns all who are reconciled by repentance.

Or else; this I suppose is what our Lord sets before us in the search after the lost piece of silver, that no advantage attaches to us from the external virtues which He calls pieces of silver, although all of them be ours, as long as that one is lacking to the widowed soul, by which in truth it obtains the brightness of the Divine image. Wherefore He first bids us light a candle, that is to say, the divine word which brings hidden things to light, or perhaps the torch of repentance.

But the piece of silver being found, He makes the heavenly powers partakers of the joy whom He made the ministers of His dispensation, and so it follows, And when she had found it, she calls together her friends and neighbours.

Why is there greater rejoicing in heaven for those who turn away from their sins than for the upright who have not strayed? It is because joy often follows sorrow. Thus, since sorrow naturally accompanies those who have sinned, it brings joy when they return to righteousness. “You ought,” he says, “to rejoice... that your brother... was dead and is alive again, and was lost and is found” (cf. Luke 15:32). Both joy and sorrow are emotions of the soul; how can sorrow and joy coexist in heaven? The “sorrow in heaven” refers to the condemnation of sinners for their transgressions, which can deeply affect us. If our sins cause grief among the angels, how much more should we ourselves feel contrition? This is reflected in the words: “I regret that I have made... man” (cf. Gen. 6:7).

To address this accusation, the Lord presented three parables: the first concerning ninety-nine sheep left in the hills and the one lost sheep carried home by the shepherd; the second about a drachma that a woman searched for with a lantern until she found it and called her neighbors to celebrate, saying, “Rejoice with me, for I have found a lost drachma” (Luke 15:9); and the third regarding two sons, which you requested I briefly discuss. While the first two parables share a central theme, we need not delve into them right now; it is sufficient to note that they are meant to convey joy to all those who do not require repentance when sinners and tax collectors turn back to God, just as the angels and neighbors rejoiced upon finding the sheep and the drachma.

Not only the many, but even the individual. This reveals how deeply God desires the repentance of every sinner. He referred to the ranks of both angels and humans as drachmas, as they bear the image and inscription of the Sovereign of Heaven. Some interpret the parable of the one hundred sheep as indicating there are a hundred ranks, while others, citing a different parable, assert that there are ten. According to Dionysius the Areopagite, nine belong to the celestial realm: Thrones, Cherubim, Seraphim, Dominions, Powers, Rulers, Archangels, and Angels, with the tenth rank being earthly, represented by humanity. However, I believe that both the hundred and the ten in these narratives signify not a numerical distinction but rather the completeness of the ranks.

He who is signified by the shepherd, is also by the woman. For it is God Himself, God and the wisdom of God, but the Lord has formed the nature of angels and men to know Him, and has created them after His likeness. The woman then had ten pieces of silver, because there are nine orders of angels, but that the number of the elect might be filled up, man the tenth was created.

How can the angels be aware of the transformation of sinners without divine revelation? It is appropriate to assert that other cherished servants of God are also aware of our every need, request, and prayer through this divine disclosure.

The individuals who approached Him for these teachings were not the Pharisees and scribes but rather the tax collectors and sinners. The expectations placed upon the former were excessive, while the latter willingly abandoned what the Lord requested. The arrogance of the Pharisees hindered them from truly recognizing the sincere participation and joy with which the Lord welcomed every conversion from this marginalized group. Just as the compassionate Lord illustrated through the parables of the lost sheep and the lost coin, He regarded every redeemed sinner with love and care.

Among those who followed Jesus were numerous tax collectors and sinners, drawn to hear His message. Rather than turning them away, He graciously welcomed each individual who sought His presence, demonstrating His loving compassion. This approach provoked the Pharisees, who viewed interaction with tax collectors and sinners as a form of spiritual pollution. They whispered among themselves, expressing their disapproval.

Parables of the lost sheep and the lost coin. "Do you accuse me," Christ stated, "of welcoming sinners who have turned away from God, of approaching them, leading them to repentance, rescuing them from ruin, and guiding them back to their Creator? Yet you do the same for what you cherish. Which of you, having a hundred sheep and losing one, would not leave the ninety-nine in the wilderness to seek the lost one until finding it? Or what woman, who owns ten coins, if she loses one, wouldn’t light a lamp, sweep the house, and diligently search until she locates it?" (Luke 15:8). If you pursue lost possessions with such effort, why do you criticize me for restoring those estranged from their Heavenly Father?

"With the angels of God" specifies the broader term "in heaven" (v. 7) more clearly to refer specifically to God's angels. In truth, it is "before" the angels of God, similar to how the shepherd demonstrates joy before his friends and neighbors upon finding the lost sheep (v. 6), and how the woman shares her delight with her friends and neighbors when she discovers the lost coin (v. 9), inviting them to celebrate with her. In the same way, God rejoices in the presence of the angels at the repentance of a sinner, and naturally, the angels, who cherish the salvation of humanity, join in that joy with Him.

In another parable drawn from common household life, God's concern for the redemption of sinners is made evident. What woman, possessing ten silver coins, if she should misplace one of them, would not light a lamp, sweep the house, and search carefully until she finds it? And when she finds it, she calls her friends and neighbors, saying, "Rejoice with me, for I have located the lost coin." St. Gregory the Theologian interprets both the overarching message and specific elements of this parable as reflections of the Lord Himself.